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~J~: . „■, Vv: '.";.. ■" ii,":-, "■"' 

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Printed and Published by George Howard^ 


"Come out of $er, mp tytoplt" 



Contents of Vol. I. 



Proposals, - 1 

Address to the old fashioned United Bap- 
tists; by Jo-.hua Lawrence, ,, 
Extract from the Minutes oftheN.C. 
Baptist Society for foreign and Domes- 
tic Missions, - - 3 
Money ! Money! from the Christian Index, ,, 
Ministerial support; from the Signs of the 

Times, ... 4 

The two Covenants; Editorial, - S 

Reasons why the popular institutions are 
Anti-Christian, from the Signs of the 
Times, - - 8 

The grace of God; Ed. 13 

On visiting the Sick; Ed. - 13 

Sunday School Celebration; Ed. „ 

Tract Meeting; Ed. - - 15 

Poetry; Evening Time, 8cc. selected, 16 

NO. 1. 

Evils of Missions; J. Lawrence, - 1 
Remarks on a communication from Elder 

J. Culpepper; Ed. - 8 

Wake Forest Institute; Ed. - - ,, 

Errors among Baptists; Joseph Biggs, Sen. 9 

The two Covenants, continued; Ed. 10 
Circular Letter from the Little River Ast 

sociation of 1834, on Close communion, 11 

Pqetry — Journey of Life; Ed. - 16 

NO. 2. 

Remedy for the evils of Missions; J. Law- 
rence, - 17 

On determining religious truth; Ed. - 22 

Remarks on an article in the Signs of the 
Times; Ed. - - - 25 

Rumors respecting Elder J. Lawrence; Ed. 

Letter from Wm. Mosely, - 26 

A. B. Reid, - 27 

Remarks on an extract from the Chris- 
tian Index; Ed. - - 28 

Remarks on an amendment of the Consti- 
tution of the Contentnea Association; Ed. ,, 

The golden Rule to measure Christians by, ,, 

The two covenants, concluded; Ed. - 30 

Poetry; the Christian, selected, - 32 

NO. 3. 

Remarks on Missionaries; J. Lawrence, 33 

Fellowship; Ed. - - 36 

Circular Letter of the Lexington Baptist 
Association, on practical religion, 37 

A good example — the resolution of the 
church at Pleasant ilill; Ed. - 40 

Remarks on the Circular Letter of the 
Chattabcoche Association; El. - ,, 

Remarks on a letter from J. R. Hand, in 
the Christian Index; Ed. - 41 

Remarks on Sermons of the Rev. Edw. 

Beecher;Ed. - - 42 
Remarks on a letter from the Missionaries 

in Burmah; Ed. - - 43 

Introduction to Rushton's Letters, - 45 

Controversy; Thomas Barton, - 46 

A sister's Love; selected, - - 47 

Poetry — The mystery of Faith; selected, 48 

NO. 4. 

Measure of the devil's foot; J. Lawrence, 49 
Remarks on an article from the Biblical 
Recorder, respecting the Contentnea 

Association; Ed. - - 57 

Doctrines of the Missionaries worldly; Ed. 60 

Progressive holiness; Ed. - 61 

Hible society — merchandize; Ed- - >» 

Letter from Gray Haggard, - ,. 

Jonathan Neel, - 62 

Rowcll Reese, - ,, 

Rudolph Rorer, - 63 

Geo. Little, - „ 

Poetry — mystery of faith, continued, 64 

NO. 5. 

Measure of the devil's foot, continued; J. 

Lawrence, - - - 65 

The Salvation of the righteous is of the 

Lord;C. B. Hassell, - - 71 

Remarks on an article from the Biblical 
Recorder, respecting the Circular Let- 
ter of the Contentnea Association; Ed. 72 

Remarks on a letter from T.J. Hand, in 

the Christian Index; Ed. - 78 

Letter from P. M. Calhoun, - 79 

John Chapman, - ,, 

Joel Colley, - - ,, 

Poetrv — mystery of faith, continued, 80 

The Holy Law; selected, - - ,, 

NO. 6. 

Letter from Wm. Mosely, - 81 

Kemuel C. Gilbert, - ,, 

A. B Reid, - - 83 
Letter from Church at Ephesns, to tl e 

Flint River Association, - 84 

Leonard Pratt, - 85 
The salvation of the righteous is of the 

Lord, continued; C. B. Hasstll, - ,, 
Why do Christians doubt and fear; Ed. 86 
Remarks on an article in the Christian 
Index, touching the Primitive Baptist, 
J. Lawrence, 8cc. Ed. - 87 
do. do. by a Servant of'the Church; Ed. 89 
Remarks on an article in the Constitution 
of the Baptist General Tract Socie- 
ty; Ed. - - - f2 
Remai ks on a Report of the same; Ed. i 3 
Vucient and modern. money Chi; istians; Ed. ,, 


Remarks on Rom. xiv; Ed. - 94 

Poetry— mystery of faith, continued, 96 

NO. 7. 
Froggery; J. Lawrence, - 97 

The salvation of the Lord is of the right- 
eous, continued; C. B. Hassell, - 101 
Remarks on an article headed Missions 
old as Christianity, in the Christian In- 
dex; Ed. ... 104 
Public Executions 8c Camp Meetings; Ed. 106 
^onk-sMon of Faith of the Noifolk and 

Suffolk Associations; selected, - 107 

Letter ft um Hezekiah West, - 111 

Geo. Clarke, - „ 

Remarks on Hosea, viii. 3, 4; Ed. - ,, 

Poetry— mystery of faith, continued, 112 

NO. 8. 
Froggery, continued; J. Lawrence, 113 

The salvation of the righteous is of the 

Lord, continued; C. B. Hassell, 116 

Letter from A. V. Farmer, - 119 

Rudolph Rorer, - ,, 

Thomas Barton, - 120 

Remarks on an article continued in the 
Christian Index, on Missiops old as 
Christianity; Ed. - - 121 

New means devised; Ed. - - 122 

Beef! money! wolf! Ed. - -■_ »> 

Strictures on the arguments of Philom, in 

the Christian Index; Ed. - 123 

Fellowship, without union; Ed. - 124 

Letter from Wm. Holcombe, - 126 

Joseph King, - 127" 

Poetry— mystery of faith, continued, s 128 
Creation. - »» 

NO. 9. 

Froggerv, continued; J. Lawrence, 129 

The" salvation of the righteous is of the 

Lord; C. B. Hassell. - - 133 

Letter from John Clark, - - 135 

Reply to an article in the Biblical Recor- 
der; Ed. - - 136 
Remarks on an article in the Christian In- 
der, relating to the '.Signs of the Times 
and the Primitive Baptist; Ed. - 139 
The American Bible Soeiety, - 140 
Letter from Burwell Temple, - 142 
Wm. Eblen 

Wm. W. Carlisle, - ,. 

Chas. Henderson, - 143 

Rowell Reese, - >, 

Poetry — mystery of faith, continued, 144 

NO. 10. 

Froggery, continued; J. Lawrence. 145 
The salvation of the righteous is of the 

Lord, continued; C B. Hsssell, - 150 

The Signs of the Times; Ed. - 152 
A Subterfuge, the new schemes, from the 

Christian Index; Ed. - - ,, 

Reply to Mr. Meredith, - 153 

Letter from Alien Cleveland, - 154 

S. J. Chandler, - 155 

Jonathan H. Parker, 1-57 

Edmund Stewart, - ,, 
C. Suydan, 

Anthony Holloway, 15S 

M. H. Sellers, - 159 

Poetry — mystery of faith, continued, 160 
NO. II. 

Froggery, continued; J. Lawrence, 

The salvation of the righteous is of 
the Lord; continued; 0. B. Has- 

Theologisal Schools; Ed. 

Pray and pay; Ed. 

The devil's picture; Ed. 

Letter from Wm. Moseley, 
Henry Avery, 
Edom 0. Gordon, 

Mistaken ideas in matters of religion; 
Komuel C. Gilbert, 

Letter trom John BlacUstone, 

Popery in Boston, selected, 

Poetry— mystery of faith, continued, 
NO. 12. 

Froggery, continued; J. Lawrence, 

The salvation of the righteous is of 
the Lord, continued; C. B. Has- 

Letter from R. Rorer, 

Remarks on an article from the Bibli- 
cal Recorder; Ed. 

Letter from Wm. Moseley, including 
the Report of the Committee of the 
Flint River Association, 

Letter Irom Jonathan Johnston, 

Poetry— mystery of faith, continued, 193 

NO. 13. 

Froggery, continued; J. Lawrenee, 
The salvation of the righteous is of 

the Lord; C. B. Hassell, 
Letter from Edmund Slewart, 
Wm. M. Gordon, 
Samuel D. Gilbert, 
Peter Saltzman, 
Robt. Warren, 
E. Harrison, 
W. R. Ear kins, 
Jas P Daniel, 
John H Keneday, 
Time of Meeting ol the Kehukee, 
Contentnea, Little River. Country 
Line, and Abbot's Creek Union As- 
sociations; Ed- - 200 
Remarks on an article in the Chris- 
tian Index, by Tindal. respecting 
Old Stamp Baptists; Ed. - „ 
Letter from John Keith, - 202 
Jos. Biggs. Sen. 204 
Thos. Amis, 207 
Jas. H. Sasser, ,, 
L B. Moseley, „ 
Poetry — mystery of faith, continued, 20S 
NO. 14. 


1 68 











Froggery, continued; J. Lawrence, 
Letter from Burwell Temple, 
Reply to an article in the Christian 

Index; Ed. 
Letter from Jos. Biggs, Sen. 

Edom 0. Gordon, 
W. H. Holcumbe, 
Transgression; Ed, 

NO. 15. 
Froggery, continued; J. Lawrence, 
Remarks on Mark xvi. 15; Ed. 
Circular Letter of the Delaware Rev- 

er Baptist Association, 
Letter from S. Troll, 

Wm Patrick, 
W. W. Walker, 
Stephen J. Chandler, 
John Clark, 
Burwell Temple, 
Poetry— thy time was the time of 
Love; Ed. 

NO. 16. 
Froggery, continued; J. Lawrence, 
Mistaken ideas in matters of religion, 

continued; K. C. Gilbert, 
Remarks in reply to a pamphlet by a 

Servant of the Church; Ed. 
A right thing reversed; Ed. 
Letter from M. R. Sellers,- 
A. Keaton, 
John Chapman, 
Jonathan Neel, 
S. J. Chandler, 
Advice of Infidelis to Parson Out- 

aud In; Ed. . 
Tithes, selected, „ 

Poetry — mystery of faith continued, 256 

NO. 17. 
Froggery, continued; J. Lawrence, 
Letter from W. C. Cleveland, 
Remarks on an article in the Bibli- 
cal Recorder, relating to the Con- 
tenlnea Association; Ed. 
Letter from A. V. Farmer, 
Jeremiah Cash, 
Moses VV. Uarnall, 
Daniel Gafl'ord, 
Peter Bankston, 
Jonathan Neel, 
Joseph Hughes, 
Edward Jones, 
L. B. Moseley, 
Born of water; Ed. 
Rage to get members; Western Chris- 
tian Advocate, 
Poetry — mystery of faith, continued, 272 

NO. IS. 
Letter from Wm. Moseley, including 























settlement of difficulties between 
the Flint River and Georgia Asso. 
ciations, 273 

Letter from S. Trott, 275 

Edom 0. Gordon, 276 

Jonathan Neel, 279 

The Minister's Meeting; Ed. 2SO 

Remarks on an extract from John 
Angel Jones, in the Christian In- 
dex; Ed. 28 L 
Remarks on an article from the Bibli- 
cal Recorder; Ed. ,, 
Letter from Robert McKee, 283 
Wm. Patrick, 286 
Archibald Baker, ,, 
Minutes of the gospel, Steam doc- 
tors; p]d. 2S7 
Poetry — mystery of faith, continued, 2SS 

NO. 19. 
Remarks on the parable of the tal- 
ents; J. Lawrence, 2S.9 
Condemnation; Ed. 2S2 
Justification; Ed. 293 
Letter from John Kelley, 294 
Wiley Powel, 295 
Reply to M(*. Slokes; Ed. 296 
Extract from a private correspon- 

denc; Ed. 297 
A few thoughts for the Primitive 

Baptist; James Griffin, 29S 

Letter from John G. Willingham, 301 

Barnit Idol, 302 

Poeiry — mystery of faith, continued, 304 

NO. 20. 

Missionary Spirit; Rudolph Rorer, 305 
Letter from Gray Cunning, 307 

Moses W. Darnall, SOS 

A. V. Farmer, ,, 

Jos. Biggs, Sera. 310 

Remarks on an article headed, The 
Kingdom of heaven, in the Biblical 
Recorder; Ed. 312 

Remarks on New Testament authori- 
ty lor missions; Ed. 313 
Extract from the Reply to the char- 
ges exhibited in a letter to the 
Portsmouth Association, 314 
Letter from Joseph Hughes, 315 
John Sladh r. 316 
Thomas K. Cliogan, 317 
Jonathan Neel, 31S 
Poetry — mystery of faith, continued, 320 
The unholy heart, selected, ,, 

NO 21. 
Circular Letter of the Contenlnea As- 
j sociation of 1836, 321 

I Sabbath Schools and Infant Sprink- 
ling compared} Ed. 323 


Letter from James Osbourn, 324 

Remarks respecting harmony among 

the Associations; Ed. 528 

Remarks on the Signs of the Times; Ed. „ 
Remarks on the new publication of 
Rov. Joshua Lawrence, entitled 
Teeth to Teeth, &c. „ 

Christ a home missionary; Ed. 329 

Reply to some missionary remarks; Ed. „ 
Remarks to Mr. Dean; Ed. 330 

Strictures on some R- marks respec- 
ting the Ocmulgee Association, in 
the Christian Index; Ed. ,, 

Remarks on Dr. Scotl's opinions re- 
specting the influence oi the Holy 
Spirit, &c. Ed. 333 

Poetry — mystery of faith, continued, 336 

NO. 22. 
Circular Letter of the Kehukee As- 
sociation of 1836, 337 
The Seceders; Ed. 342 
Education among Baptists; Ed. 345 
Letter from Joseph Osbourn, 346 
Moses Johnson, 349 
Wm. W. Walker, 
Michael BurUhaller, ,, 
Daniel Stinesipher, 350 

Jesse Battle, 
Wm. R. Moore, 
Poetry — mystery of faith, concluded, 

NO. 23. 
Letter from John Clark, 

Anthony Holloway, 
Minister's Meeting; Ed. 
Remarks on an extract from the 

Christian Index; L'd. 
Mr. Davis and the old school Bap- 
tists; Ed. 
Benevolence of Christ; Ed. 
Remarks on an extract from Mr. 

Evan Pearson; Ed. 
The duty of Christians; Ed. 
Illustration of benevolence; Ed. 
Letter from Edward S. Duke, 

Charles Henderson, 
Poetry — of Redemption, 
NO. 24. 
Letter from Wm. Garrett, 

Samuel Moore, 
To the Patrons of the Primitive Bap- 
False Calvinism; Ed. 
Poetry — Faith and Works, 














^©aa'a© ®t m^ie SsaisrsriaTO* 


Frin ted and Published by George Howard, 


Vol. I. 

"Come out of i^er, mv people*" 


No. l. 


For publishing in the town of Tarborough, 
jY. C a semi-monthly paper, 


The Primitive Baptist 


Printed and Published by George Howard. 

This publication is principally intend- 
ed to defend the old school United Bap- 
tists from the many aspersions cast upon 
tliem by deluded persons professing their 
own faith', because they cannot conscien- 
tiously engage in the various money- 
making schemes of the day, ostensibly in- 
tended to promote Christianity, but evi- 
dently tending to destroy the great and 
fundamental principles upon which it is 
based, by making a gain of godliness. We 
wish to have it distinctly understood, that 
we are not inimical to Masonry, Tempe- 
rance, the distribution of the Bible, or the 
spread of the Gospel — but we do con- 
demn the mingling of professors and non- 
professors of religion in societies, and the 
making a "craft" of religious matters by 
professors, in every shape and form what- 

Believing that Theological Schools, 
Bible, .Missionary, Tract, and Sunday 
School Union Societies, are the same in 
principle — uuscriptural — savor more ol 
"lucre" than of "good-will towards men," 
we are opposed to them. 

Some of the children of God, surround- 
ed with, and interspersed amongst, the ad- 
vocates of Missionary and other societies, 
are denied the happiness of conversing 
with those of the same judgment. Other:- 
while grieved with beholding corruptions 

of the doctrine and practice of the Gospel, 
are not able to speak lor themselves. This 
is designed, under God, for their relief. 
We shall aim not so much to please the 
fancy, as to inform the judgment — more 
to afford matter for solid and lasting com- 
fort, than to give a momentary glow to the 
feelings. We consider that the cause of 
truth and of Christian solace, is our cause. 
Deeply impressed with the belief thai die 
blessing even of truth itselj is of the Head 
of the t hurch, we cast ourselves upon 
Him, and send our little paper abroad, 
praying the Lord to carry with it some joy 
to those who are in tribulation, and a little 
rest to those who are troubled. 

The Primitive Baptist will he published in 
super-ioyal octavo form ot 16 pages (similar 
to this specimen) on the second antf i m-tli 
Satuidavs in each month, conm tricing in Jan- 
uary next — at One Dollar pe r paya .e 
on receipt of the first number. S ; x copies 
will be st- nt to one Post-Office oi ( :i jorhood 
for five Dollars. 

Communications must be pest paid, and di- 
rected to the Publisher. 

fl/ 3 Persons holding Subscription papers 
will please send tlum to (ho. Howard, 
'Varbo ro\ by the middle cj December next. 

Q> tober 3, 1S35. 

1 o the old fashioned United Baptists in 
the United States. 
The United Baptists of the old stamp, 
composing the Kehukee, Conientnea, Lil- 
tle Kiver, Abbott's Creek Union, May ho, 
and Country Line Associations, with oth- 
ers, have long borne the calumnies and re- 
proaches of the Missionary Bapnsts and 
all those Baptists who advoe'e the new 
themes of the day — rthq/^ffic and sell 
eligious services, Balaa^ 'ike, for reward, 
and run from place ^ place for money — 



and are, Balaam like, a curse to our Israel. 
And we have borne their sneers and ca- 
lumniating publications, and defamation 
of some of our worthy ministers and mem- 
bers until we consider forbearance no lon- 
ger rf virtue. We, therefore, take this 
method to defend ourselves and all the 
Baptists of the old stamp in the United 
States, from the unjust aspersions against 
their doctrines, ordinances, or practices 
according with the New Testament. For 
w< do believe that the Missionaiy Baptists 
have deviated from the good oid way in 
which the apostles and our old Baptist fa- 
thers irnd, when compared with the New 
Testament, both in doctrine and ministeri- 
al practice; making money the main- 
spring of ministerial motion, instead of 
love to Christ and souls — which we consi- 
der a great corruption. For God has 
founded his religion in love, but the devil 
has founded his upon money; as the whole 
tenor of the Bible shows in the character 
of his men that preach for hire, from Se- 
cliern who would be circumcised for Ja- 
cob's cattle, to Judas who sold his master 
for thirty pieces of silver; or the popish 
priests who sell absolutions from sin, or in- 
dulgences in sin, or deliverance from pur- 
gatory, for gold. We are sorry to say j 
that the Missionary Baptists have pushed J 
us with head, hoof, and horns, and ollcn j 
belied us as we do know in many of their j 
publications, asserting downright false- | 
hoods. We do not blame the printers, 
but the editors of such papers; for they 
often receive from their correspondents j 
absolute falsehoods and publish them for 
facts, not knowing whether the thing be 
tr> ! or false — this is wrong. Do us jus- 
tice by the bible and our character, and 
this is all we ask even at the hands of an 
enemy. And we still further are sorry to 
say, that such has been the pushing, and 
driving, and calumniating of Missionary 
Baptists against all the Baptists of the old 
stamp, in all the States, to make money for 
their ministers, that they have produced a 
schism in the Baptist church that never 
will lie healed in time; and they are the 
cause, as we abide on the same old ground 
on which the Philadelphia, K< liukee, and 
Charlesum Associations were first found- 
ed in the United States. Then we charge 
the Missionary Baptists with ail the dis- 
cord, disunion, ^vision and weakness that 
results to the Bapc, t cause, for they are 

the guilty in this matter; they have left us 
and not .we them, and gone astray after 
other gods and schemes to make money, 
not known nor practised by our fathers 
nor provable by the New Testament. 
Nevertheless, we were fully content that 
they should preach, and Dray, and go to 
hea\en in their own way — and if they 
missed, all must own they alone must bear 
the blame. If they would have let us 
alone, and not condemned us by whole- 
sale for not seeing out of their eyes, and 
running with them greedily, like Balaam, 
to make money, we should not have set up 
this defender of ourselves. 

Thus you can see thai opposition press- 
es are fair proofs that there is a division 
among the Baptists, and we say the Mis- 
sionaries are the cause of this breach and 
curse to our Zion. and that money-making 
has been the ground work of the whole. 
And as we understand there are seven As- 
sociations in Georgia of the old stamp, that 
have been equally calumniated by the Mis- 
sionary Baptists, we invite their co-opera- 
tion with us in self defence, and all others 
of the old stamp throughout the States and 
territories, to maintain the old truth in 
doctrine, ordinance and discipline. And 
thus lor the old Baptist . to form a General 
Union again, and a general acquaintance 
throughout the States, that they thereby 
may be the better f;ble to withstand the 
attacks of their adversaries, and thus brirg 
the division at once to issue, as we are al- 
ready divided and have long been so in 
principle in opposition to all the moneyed 
schemes of the day Then let the line of 
division be at once drawn and let us be 
separate, that union and peace may be 
among ourselves as of old time, as we 
have no fellowship for them nor their un- 
scriptural notions of a trade and gain by 
godliness; but condemn in toto church 
traffic and merchandizing in religion as 
unscriptural, as begun and carried on by 
Anti-Christ and the Babylonish whore. 
Then let us come out from among them 
and be separate, and touch not the unclean 
thing of making merchandize of the saints 
of God by our religion; but leave the beg- 
ging system to those who are too lazy to 
work, and choose to aggrandize themselves 
by begging and living on other men's la- 
bors, and thus violate the old Gospel law, 
if any man would not work he should not 
eat — and Paul's law, ye yourselves know 


these hands have ministered to my neces- 
sities and them that were with me — and 
the laborer is worthy of his meat — without 
begging, and teaming, and devising plans 
to gel it out of other men's pockets that an 
honest gentleman would blush at. How 
much more should Gospel ministers blush 
at picking other people's pockets by prom- 
ising to convert the world by money, and 
yet put a great part in their own pockets; 
and form a trade of begging for hired beg- 
gars to live by, to fleece mankind of their 
earnings by teazing beggars — and thus 
annex to the Gospel of Christ an abomi- 
nable, low life, selfish, speculative trade, 
for a set of hirelings to live by, that have 
been and are now a curse to the Baptist 
society. Such a mean, defrauding prac- 
tice and begging trade, is not warranted 
by the New Testament nor provable there- 
from; and is worse than the Church of 
Home, which annexed to the Gospel a 
trade of sale for her ministers to fleece the 
people by. But now the Baptists have 
instituted the trade of begging, which in 
our esteem is equally abominable in the 
sight o( God, thus 10 make a trade of beg- 
ging under tlie color of Gospel require- 
ment, when Christ has said the laborer is 
worthy of his meat, and that ojur Father 
feeds the fowls and clothes the lillies — how 
much more them. But these men had 
rather trust Boards and Conventions for 
their hire than God, and live by beinp hi- 1 
red to lieu; in other people's names and a 
rule of their own make, than by the Gos- 
pel rule laid down by Christ and his apos- 

Then let all the Baptists of the old 
stamp throughout the States and Territo- 
ries come forward to our help, and let us 
all unite to bear a faithful testimony against 
their craft, and cast from us those that sell 
doves and memberships into societies, and 
beg for a livelihood who are able to work, 
and carry on a religious traffic in the 
church, the temple of God, by the aid of 
hired beggars and subscription runners — 
and from this day let the bands of union 
be broken and severed asunder, lest we be 
partakers of their sins and sharers of their 
plagues, for adding these new crafts to 
make money to the Gospel and word of 
God — not known in the New Testament, 
nor practised by our predecessors. 

October 1. 1835. 

(JJ^Extract from the "Minute* of the 
North Carolina Baptist Socieiy fur For- 
eign and Domestic Emissions, convened at 
Haywood's meeting house, Franklin conn* 
ly, May-22, 1S24." Pug 3 ••Tut,.! am- 
ount paid into the Treasury, $20SS 1 >\ ." 
In the Minutes of the ensuing year, poge 
5, we find the following; — 

"Saturday. July 23. —The Board of 
Managers met: Preseni, Rev. Gtoig" Ro- 
berts; President; Col. C. McAllister, Vice 
President; Wm Lightlbot, R< cording Se- 
cretory; Rev. John Purity, Auditor; Rev. 
J. Campbell, T. Crocker, P VV. Dowd, 
Brethren Merit, Wells and H use. 

1. On motion, Resolved, Th;< I the Trea- 
surer be, and he is hereby authorised and 
directed to pay the following brethren th« 
sums attached to their names: — ■ 
To the Administrator of Rev. 

Daniel White, gl40 

Adm'r of Rev. Adam Moffii. 90 
Rev. ArmNtead Lilly, 12!) 

Rev. William Q Beattie, 255 

Rev. William W. Farthing, 42(* 
Rev. Reuben Coffee, 106 

Rev. John Purity, 8S 

Rev. James Morphis, 84 

Rev. Robert T. Daniel, (Agent) 510 2! § 
Being the several sums allowed them for 
travelling as Missionaries' the past year — 
the number of dollars answering to the 
number of days they served the Board, 
exeept the Agent, who is entitled to $10 
per month." 

[If all the Missionaries throughout the 
United States pocket the contributions to 
missions funds in the way above stated, we 
think they are at a g >od mcmey-iriakini; busi- 
ness— and that there will not be much left 
to convert the heathen, as they h;ive pur- 
posed to do. ] 

Money! Money!! Money!!! —The 
Christian Index of July 21st, contains an 
article from the Charleston Observer, 
headed Bible effort in Washington, in 
which it is stated, that, at a mee|in$j.of the 
Bible Socieiy of that city, * - Sl7,000 were 
collected in aid of lite dissemination of the 
Scriptures throughout I lie not Id. " The 
informant says, this was action, glorious 
action. The Editor of the Index echoes, 
"action, glorious action in a glorious 
cause." The infbrrnanl remarks, "There 
was a very pleasing revival of the spirit of 
benevolence amongst us last winter. Re- 
cently it has been directed to the Bible. 
Society. " H avers the above named 
meeting was such "As Earth saw never: 


Such as Heaven sloops down to sec.''' 
He continues": "during every evening of 
the preceding week, we held a meeting in 
our Lecture room, to pray that God 
would be with us in the contemplated 
meeting. And he was with us." [Sure- 
ly $17,000 may be taken as an evidence 
of the divine presence.] 

From the Signs of the Times. 

Ministerial Support. — It has been sup- 
posed by some of our readers that we are 
opposed to a minister's receiving any re- 
muneration from the people of ids charge, 
for his time and services in the gospel 
ministry; this error has probably grown 
out of out known aversion to the Missiona- 
ry system. We wish to correct the wrong 
impression by giving a statement of our 
views on the subject. 

We wish in this, as in every other res- 
pect, the churches and preachers to be con- 
formed to the word of God — and we be- 
lieve the word is as clear and pointed on 
this point as on any other involved in the 
relation existing between churches and 
preachers. The obligations devolving on 
preachers and churches towards each 
other are reciprocal; and both parlies are 
viewed in the New Testament as Stewards: 
"For a Bishop, (Pastor, or Elder,) must 
be as blameless as the steward of God." 
Titus i. 7. "Let a man so account of us, 
as'oflhe ministers of Christ, and stewards 
of the mysteries of God." 1 Cor. iv. 1. 
And Peter rrites to the Elect, to "Use 
hospitality one to another, without grudg- 
ing, as every man hatn received the gift, 
even so minister the same one to another, 
as good stewards of the manifold grace of 
God.'' 1 Peter iv. 9, 10. Here we see 
that both the ministers and brethern are 
stewards of God; and as stewards are ser- 
vants who ;\rc entrusted with their master's 
properly, 1o deal it out according to his 
direction, so the minister of. Jesus receives 
in trust the mysteries of God; these mys- 
teries then they are bound to deal out or 
explain to the people of God, and this ac- 
cording to the gift which they have receiv- 
ed of the Lord, Now. this is the preach- 
er's business: lie must preach the word, be 
instant in season, out of season, Sec. and 
feed the flock, of God which he has pur- 
chased with his own blood; nor is he per- 
mitted to take thought for the morrow, 
what he shall eat, what he shall drink, or 

wherewithal he shall be clothed. This is 
not his concern; and if he should take 
thought, what can he do? he cannot add 
to his stature one cubit, or make one hair 
black or white; hence it is unnecessary lor 
God's stewards or ministers, to bargain 
with the mission boards or with the church- 
es, by the day, mouth or year, to preach 
for a stipulated sum, and hold them bound 
to raise for him just that amount. There 
are good reasons why our Lord has other- 
wise ordered this matter: in the first place, 
the ministers are not so capable of calcu- 
lating and providing for themselves as the 
Lord is for them, and besides their time is 
to be occupied in other matters; hence our 
Lord in the order of his kingdom, has 
kindly freed them from that distracting 
charge, and by this divine arrangement, 
the minister is more immediately called to 
trust in the Lord for all he needs, both 
spiritual and temporal. The minister 
whose living is secured to him by the obli- 
gations of responsible men, whose sermons 
are written down and prayers committed 
to memory, no more trust in God for 
qualifications to preach the gospel, than 
they can in sincerity say, " Give us this 
day our daily bread." Again, by making 
no provisions for stipulated salaries, there 
is less temptation to those who say, "Put 
me I pray thee into one of the priest's offices, 
that 1 may eat a piece of bread," 1 Sam. ii. 
3G. As it has pleased the Lord to enjoin upon 
his ministers that they should, "Seek first 
the kingdom of God, and his righteous- 
ness, and has given them the assurance 
that all these tilings shall be added unto 
them." Math. vi. 33; so he has also en- 
joined upon his church to provide for those 
who labor in word and doctrine. As stew- 
ards, they are intrusted with temporal 
things; and as liiey receive from the stew- 
ards of the word, of their spiritual tilings, 
they are required to administer to them of 
their temporal things. This requires no 
bargaining, between thechurches and prea- 
chers for a stipulated sum of money for a 
given term of service; the church has a 
right to expect the labors of the minister of 
Christ, and the minister has a right to ex- 
perl from his flock a competent support; 
neither are they to look for these things 
on the ground of legal obligation or con- 
tract, but from the nature of the relation 
which thej' stand in one to the other. No 
minister of Christ will refuse to do the 


best, and all lie can to feed the flock of 
God; so we think no church or individual, 
(in gospel order) will refuse to make their 
minister as comfortable as themselves are. 
We wish not to forget tlrat there is a 
vast difference in the circumstances of 
those whom God has called to preach. 
Although God's ministers are generally 
poor, yet there are evidently cases where 
one minister is more in want of help than 
another; some have large and expensive 
families — others have none; some few are 
wealthy and need nothing from their flock 
— others are entirely dependent, and are 
to live of the gospel; some again, are not so 
closely occupied in the labors of the gos 
pel, as to prevent their laboring some part 
of their time, and thus, in part, minister to 
their own necessities; yet generally speak- 
ing it seems highly desirable that .the 
ministers should be so far liberated from 
the distracting cares of this world, at this 
particular time of trial to the church of 
Christ, as to spend ever}' moment in the 
labor of the gospel. There was a time in 
the primitive church, when the ministers 
of Christ could and did attend to the wid- 
ows, but there also came another time 
when it ivas not meat, that they should 
■leave the preaching <>f the word and serve 
tables. Acts vi. 1, 4; and so it appears at 
the present moment, that the fev/ who re- 
main firm in the old track, should be en- 
couraged to go among the scattered sheep 
and lambs, and confirm them in the truth 
by preaching the unsearchable riches of 
Christ. Our object in writing on this 
subject, is not to complain of any deficien- 
cy in the support of the 0!d School 
preachers; we hear none of them complain. 
Their savory meat, like that of Jacob, 
in a temporal as well as spiritual sense, is 
often made ready to their hand, while 
Esau's party are penetrating the wilds of 
mission board.; for the former, and theolo- 
gical schools for the latter. But we wish 
to correct the wrong impression — that we 
are opposed to the idea of ministers re- 
ceiving from the churches a competent sup- 
port; when such a support is afforded them, 
in a scriptural manner, we do not oppose 
it; but. believe on the other hand that the 
obligation on the church to impart to the 
comfortable support of those whom God 
has thrust into his vineyard to labor, is as 
imperious as is that on the minister oj 
Christ to preach the preaching which 

Jehovah bids him. We would pursue the 
subject farther, but our limits will not per- 
mit us. We hope that some of our cor- 
respondents will more fully present this 
subject in its scriptural light. 


The Two Covenants— ft eh eld, 
the days come, saitb the Lord, wh». 
I will make n new Covenant with 
the house of Israel and the house of 
Judah. — In that he saitb, a new Co- 
venant, he hath made the first old. 
Jer. xxxi.31— Heb. viii. 8 and 13. 

A covi nant, strictly speaking, is a 
contract or bargain between two or 
more pnrues, including the idea of 
condition on the part of both. A 
distinction therefore, is carefully to 
be Blade between il and law. The 
ten commandments are called a 
Covenant, only in regard to Israel's 
promise to keep them. For a law 
is ti rule of action imposed with au- 
thority, absolute and without choice 
on the part of the receiver, ^uch 
was the fiist injunction delivered to 
man. Made in the image of Gr.d, 
a creature perfectly subject to his 
control, he received in substance the 
mora! law, namely: Of the trees, 
&<:. thou may est freely cat; but of 
;he tree, &,<:. thou shalt not eat. 
Nut. so in the Covenant made with 
Israel. They were admitted to 
hear the Covenant read, mni to an- 
swer whether they would keep it or 
not. For the righteousness of keep- 
ing this Covenant they were prom- 
ised and rewarded with temporal 
blessings; and for breach thereof, 
were threatened and punished with 
temporal curses. Tie ir govern- 
ment was a Theocracy, both in 
their religion and their civil polity. 
Obedience, constituted thee! righte- 
ous, and disobedience wus consid* 
gred >in, transgression, iniquity.* 
Th ii iheir righteousness and j'isti- 
HiMiiorj, their guilt and pun is Liu-eat, 


considered of the old Covenant, did 
not look beyond the present life, we 
must recollect thai by transgression 
of the law i hey h act already incur- 
red guill and con letnnation of soul 
arid body; and that this was their 
condition at the tunc of receiving 
the Covenant alluded to, Proof: In 
ih • d;iy thou eatpst thereof thou 
shut surely die. Gen. ii. 17. Sin 
its the transgression of the law. 1 
John, iii. 4- By one man sin en- 
tered into the world and death by 
sin — By one man's offence deaih 
reigned by one — Bv one man's dis- 
obedience many were made sinners 
— By the offence of one judgment 
came upon all men to Condemna- 
tion. Rom. v. 12, 17, 19, 18. The 
wages of sin is death. Rom. vi. 23. 
Ye shall die in your sins — whither 
1 go, ye cannot come. John. viii. 21. 
The scripture hath concluded nil 
under sin. Gal. iii. 22. Again; that 
the righteousness and unrighteous- 
ness of the old Covenant were only 
external, and the rewards and pun- 
ishments thereof only temporal, 
Proof: If ye walk in my statutes, 
and keep my commandments, and 
do them; then 1 will give you ruin 
in due season, and the land shall 
yield her increase, and the trees of 
the field shall yield their fruit. But 
if ye will not hearken unto me, and 
will not do all these command 
merits; I also will do this unto you; 
I will even appoint "ver y u terror, 
consumption, mid the burning ague, 
that shall consume the eyes, and 
cause sorrow Of heart: and ye shall 
sow your seed in vain, for your ene- 
mies shall eat it. Lev. xxvi. 3, 4, 
14, 1G See, I have set before yon 
this day life and good, and deafli 
and evil; In that I command thee 
this day to hive the Lord thy God, 
to walk i'i !ii< ways, and to keep his 
co'imi imiiuenis and his statutes and 
jus judgments, thut thou mayest 

live and multiply: and the Lord thy 
God shall bless thee in the land 
whither thou goest to possess it. 
But if thine heart turn away, so 
that thou wilt not hear, but shalt be 
drawn away, and worship other 
gods and serve them; I denounce 
unto you this day, that ye shall 
surely perish, atid that ye shall not 
prolong your days upon the laud, 
whither thou passes) over Jordan to 
go to possess it. Therefore choose 
life, that thou and thy seed may live. 
These are the words of the Cove- 
nant, which the Lord commanded 
Moses to make with the children of 
Israel in the land of Moab. Dent. 
xxx. 15, 16, 17, 18— xxix. 1. Re- 
turn unto me, and I will return unto 
you. saith the Lord of hosts. Mai. 
ni. 7. Seek ye the Lord while he 
may be found, call ye upon him 
while he is near. Let the wicked 
forsake his way, and the unrighteous 
(nan his thoughts: and let him return 
unto the Lord, and he will have 
mercy upon him; and to our God, 
for he will abundantly pardon, lsa. 
Iv. 6, 7. Repent, and turn your- 
selves from all your transgressions; 
so iniquity shall not be your ruin. 
For I have no pleasure in (he death 
of him that dieth. saith the Lord 
God, wherefore turn yourselves, 
and live ye. Ezek. xviii. 30, 32. 
Say unto them, As 1 live, saiih the 
Lord God, I have no pleasure in the 
death of ihe wicked; but that the 
wicked turn from his way and live: 
tu-ii ye, turn ye, from your evil 
ways; for why will ye die, O house 
of Israel! Ezek. xxxiii. 11. Pre- 
serve my soul, for I am holy. Psa. 
Ixxxvi. 2. If ve be willing and obe- 
dient, ye shall eat the good of the 
land. Bit if ve refuse and rebel, 
ye shall be devoured with the 
sword: for the mouth of the Lord 
hath spoken it. lsa. i. 19,20. The 
righteousness of the righteous shall 


be upon him, and the wickedness of 
the wicked shall be upon him. But 
if the wicked will turn from nil his 
sins that he huh committed, aifd 
keep all my statutes, and do th;it 
which is lawful and right, he shall 
surely live, he shall not die. Ezek. 
xviii. 20, 21. By examining the 
foregoing passages we find that, the 
life and death, righteousness and 
unrighteousness, rewards and pun-' 
isrjments", are all temporal.- And 
su h is the whole tenor of ihe old 
Covenant. The righteousness of 
it. which was of works, being insuf- 
ficient for justification and happi- 
ness beyond the grave, even the 
keepers of that Covenant had to be 
saved by faith, as the xi. chapter of 
Hebrews doth most plainly show. 
It is in this sense that the apostle 
calls it faulty. For if that first Cov- 
enant had been faultless, then should 
no place have been sought for the 
second. Heb. viii. 7. But it was 
meet that this should be abolished, 
and a better established, lie takeih 
away the first that he may establish 
the second. Heb. x. 9. The mis- 
fortune is, that many misunderstand 
and blend the two, so as to offer 
new Covenant promises as tin- re- 
ward of obedience to the old; and 
old Covenant threats as the punish- 
ment f>r disobedience to the Gos- 
pel or tiew Covenant. Great rare 
should be used to distinguish prop- 
erly; "And not as Moses, which put 
a vail over his face, that the chil- 
dren of Israel could not steadfastly 
look to the end of that which is 
abolished: hut their tninds were 
blinded; for unto this day reniaineth 
the same vail untaken away in the 
reading of the Old Testament: 
which vail is done away in Chiist. 
But even ualo this day, when Moses 
is read, the vail is upon their heart." 
2 Cor. in. 13, 14, 15. 

A vast difference appears between 

ihe old Covenant and the new, of 
which the following are the chief 
points: 1. The old was made in 
lime; the new before time. Accord- 
ing lo his own purposes and grace, 
which was given us in Christ 
Jesus before the world began. 2 
Tim. 3, 9. 

2. To the first, man was a party; 
the second was concluded between 
the sacred Trinity: And not as YY it- 
sins supposes, who says that "man 
was a partv concerned in both." 
God's people were concerned in <he 
second, — their happiness being the 
object of the covenant; but not as a 
party. He (man) could not be a 
parly without being a contractor.. 
Christ was the purchaser, and God's 
people the thing purchased. In the 
first, the thing purchased was tem- 
poral happiness; the price or condi- 
tion man's own righteousness: This 
price he agreed to pay. To the 
second lie could not be a party, 
without stipulating to pay, either his 
own, or Christ's righteousness, for 

! eternal repose; and this is forever 

impossible; since He offered hirn- 
iself, and not that they off red Him. 

Man could not be both, a bargain- 
jer, and the thing bargained for. 

Gal. iii. 17. — I Cor. xii. 11. — Eph. 

I. J o. 

3. The old was to be removed: 
the new is to continue. Psa. 89, 
28.— Heb. 13.. 20. 

4. The otie is called old, because 
it went before: The other, new, be- 
cause it followed in order of time. 

5. The old had human righteous- 
ness as a condition of living and 

l happiness: Rom. 10, 5. the new 
I has the righteousness of Jesus 
Christ by faith for life and salva- 
! lion. Acts, 13, 39. — Philip, 3—8, 9. 
G. The blessings of the old were 
l of debt, by works: the blessings o 
! the new, are by grace, 1 faith. 

i Rom. 4—4, 5. 


7. The seal of the old was hu- 
man blood: [i-irenmcisiori:] The 
s. >l of the new was ihe blood of 
Christ. II eb. 12—24. 

8. The subjects of the old are 
under the law, and in bondage: 
Those, of the new are free, and 
heirs of eternal life. Gal. 3, 10. — 
John, 14, 17. 

9. The old was written on tables 
of stone; The new is written on the 
heart. Heb. 8, 10. 

10. The High Priest was media- 
tor of the old: Testis Christ is medi- 
ator of the new. Heb. 8, 6. 

(to be continued.} 


TARBOKO', OCT. 3, 1835. 

fl/^PIease circulate freely among the 
brethren of our sentiments, as this is in- 
tended as a specimen copy. Any persons 
wishing to subscribe for the paper, will 
please forward us their names. 

have "cast forth all the household stuff of 
Tobiah out of the chamber." 

We are informed by a brother living in 
Georgia, that a majority of seven Associa- 
tions in that State, namely, Flint River, 
Oakmulgee, Ebenezer, Echoconnee, Co- 
lumbus, Western, and Yellow, "have not 
bowed the knee to the modern Baal." We 
rejoice at this intelligence; believing, that 
when fellowship is broken by a departure 
from the apostles' doctrine, disquietude 
and distress will be endured, until a line of 
separation be drawn. 

J7"The following we copy from the Signs 
of the Times, as according well with our own 
views, as speaking the truth at once, and as 
worthy of good heed. For we sincerely be- 
lieve that every material point in the faith and 
practice of the church of God should be sup- 
ported by plain positive scripture sanction; 
and that any point which cannot be attested 
by two or three scripture proofs that need no 
explanation, is not worth contending for. If 
scripture must be explained to prove a matter 
in controversy, the evidence elicited will be 
nothing better than warped opinion; since a 
dozen men might place as many different con- 
structions on the meaning of the same passage. 
CCr'The Brethren of the Old Scjapojtj This kind of evidence of their correctness is 
generally will confer a favor, by forward- , all the "popular institutions" have. The 
ing any intelligence or matter connected j scriptures contain, plainly expressed, all 

■ , i • i .i i • . . 'things necessary for our conduct and belief . 

With our cause, winch they deem interest- i , . ■ , . . ,. , 

Any Hung implied added thereto, is an in- 
mg or useful, with ihe.r proper names cumbrance> ao d a reflection upon divine wis- 
subscribed. dom and goodness; and cannot hut prove a de- 

parture from the faith. The advocates of the 

fJj^The Little River Association will i "benevolent institutions of the day," declare 

meet in session at Salem M. H. Johnston they are-nat only great and good things, hut 

r-, . , . ., o i o i • i according to the word of God. It is ours to 

county, t 1 n lav betore od Sunday in the , ,, c r , „, , T 

•" •' J challenge express proof from the Bible. Jn 

present month. ; tne a t,»ence of such proof we are not bound to 

The Conlentnea Association will meet believe thcni: Nay, we are bound not to be- 
at Pleasant Plains M. H. Friday before Hcve them. 

The New Testament furnishes no record of 

4lh Sunday in the present month. 

t/^Six Associations in North Carolina, 
namely, Kehukee, Contentnea, Little Riv- 
er, Country Line, Abbot's Creek Union* 

any true religious society except the church 
of God. The societies of the day are not the 
church. They are superadditions. 'J hey 
are adventitious. They are not made up of 
the church of Christ. Their action is not the 

i i r action ot the church. It they are not the 

and \i.ivho, have washed their hands of . , y J 

church, they are ot the world. 1 heir titles 
the new inventions; have commanded them 

not to "lodge about the wall," bv declin- 

ing a-.iy correspondence with them; sad! means and doctrines often unscriptural, s^ 

are worldly, their rules worldly, their organi- 
zation worldly, their support worldly; then 



■suslI, devilish; and consequently, antichristian. 
The church of the living God is the pillar and 
ground of the tvuth. 1 Tim. iii. 15. Any reli- 
gious body differing in its nature and constitu- 
tion from the church cannot, will not support 
the truth. They will not pretend to say these 
benevolent societies are so many churches. 
Then they must be something else; the requi- 
sites and essentials of the church art- gone; 
and said societies stand as so many plants not 
planted by our heavenly Father. The church 
alone is qualified and intended to support the 
ordinances thereof. It is theirs to maintain 
the truth and to spread the Gospel. Aid 
called in from any other quarter betrays 
something adverse to the church and the 
spirit of the Gospel. We believe some have 
engaged in these things with pure intentions. 
But this does not change the nature, tendency, 
nor even the design of the institutions them- 
selves. It has only decoyed more to foilow 
their pernicious ways. Upon the whole, 
money is the main spring to all the machine- 
ry; and the love of money, appears to be the 
root of this sore evil to the church of God. 

Reasons for roundly asserting that the 
popular institutions are Anti-( hristian — 
Reply to Bro R. Reese of Ga. fyc — Our 
Brethren in Georgia are right in asking of 
us scriptural authority for the position we 
have taken in regard to the religions inven- 
tions of the day; we only regret that any 
who have read our paper should hay<e 
overlooked those scriptural references 
which have been constantly urged by our 
correspondents and ourselves, as our rea- 
sons for denouncing as anti-christian. 
Theological and Sunday Schools, Mission. 
Tract, Bible and all other professed! \ 
religious societies, except the Church of 
God, together with the anxious-bench and 
submission-chair system of getting up rev- 
ivals and converting sinners. We hold 
ourselves bound to give on all occasions, 
when demanded, scriptural authority for 
our faith and practice; and when we fail 
in finding scripture to sustain us, we shall 
feel ourselves bound to abandon every 

In all matters of debate, whether civil or 
religious, it is uniformly admitted that the 
weight of proof devolves upon the affirma- 
tive party; the negative is always estab- 
lished where the affirmative cannot be sus- 
tained. By this universal ride of order, 
the laboring oar is placed in the hand of 
those who affirm that the institutions in 

question are of God, and in accordance 
with his word; but it does not belong to 
us to prove the negative. Yet the affirm- 
ative party have been frequently challenged 
to produce authority from the Bible for 
these institutions, yet, they have not only 
utterly failed to do so, but have published 
to the world that they could find no such 
authority in the Bible. We copied into 
2nd Vol. of the Signs, the Report adopted 
by a general Convention in Ohio, some 
1*8 months or 2 years ago, in which they 
say: "Hence, we shall search in vain for 
any special directions for the tvide and in- 
numerable and diversified details of Chris- 
tian effort and benevolent actions, which 
details are nezertheless as imperative on 
every individual disciple as if specially en- 
joined. * * ' ' * . * h will 
instantly be perceived that the question is 
not whether the A'ew Testament has any- 
where expressly directed the establihsment 
of a Tract Society, designated the year, day 
and hour when ii shall be organized, the 
number of its officers, and given a schedule 
of their names — all will admit that NO 
GJVEN!" And again, in the same r. - 
port, they use these words: "Under the 
influence of these views, the individual 
cannot confine themself to the general 
rules which are embodied in the New 
Testament," £iC. 

The Report of wliich the above is an 
extract, was adopted at the General Meet- 
ing in Ohio, atid at the time published in 
the Baptist Weekly Journal, and in vari- 
ous other religious periodicals throughout 
the U. States. Hence for us to continue 
to challenge from them Bible testimony, 
when they frankly tell us they have none, 
would avail notion;.'; and as they consider 
themselves safe in proceeding in these 
things without Bible authority, and as wo 
have no right or disposition to forbid them, 
owe only course is to denounce their un- 
scriptural inventions as anti christian, and 
to withdraw our fellowship Iroui them as 
disorderly walkers. 

Our first, and principal reason then, 
for roundly calling these inventions anti- 
christiau, is,. that by their own confession 
they are unscrit)tiii.aL Our second reason 
is, that these institutions are evidently 
hostile to the scriptures; this will appear 
by comparing them with the word o 
God. We will bciiiti with — uut tie Cibier 



but the Bible Society, io called; this insti- I 
tulion professes to be the efficient cause of; 
the salvation of many souls — whereas the! 
Bible assures us that there is salvation in j 
no other name than that of our Lord Jesus j 
Christ, Acts, iv. 12. 

The Bible Society, claiming to be a 
religious institution, requires money as 
the sole qualification- for membership, anrl 
have oiliciaiiy solicited, through their Sec- 
retary, a successful horse-racer with a 
part of his gambling gain, to constitute 
himself a Life Member — which we are 
informed he lias done by the payment of 
the requisite sum. 

The Scripture requires repentance to- 
wards God, and faith towards our Lord 
Jesus Christ, Acts xx. 21. Except a man 
be born of water and of the spirit, he can- 
not enter into the Kingdom of God, John 
iii. 5. He that believeth and is baptized, 
shall be saved; but he that belifveth not 
shall be damned, Mark, xvi. 16. In short 
the Bible requires that the saints should be 
separate from the world — that they should 
not be unequally yoked together with un- 
believers, 2nd Cor. vi. 14, 18. The Bi- 
ble Society requires an amalgamation; — 
the Bible forbids the giving of flattering 
titles to men, Job, xxxii. 22; 1 Thess. ii. 
5. But the Bible Society gives, or rather 
sells for a stipulated sum, flattering titles to 
men. The Bible holds the love of money 
to be the root of all evil, 1 Tim. vi. 10; — 
bat the Society holds that it is the root of 
great good. 

Theological Seminaries in attempting 
to qualify men to preach the Gospel, vir- 
tually profess to hold at their disposal the 
gifts of the Holy Ghost, and to impart 
them to men for money, this is anti-chris- 
tian — as it was fully demonstrated by the 
Apostle Peter in the case of one Simon, see 
Acts viii. 20. The limits of this article 
will not admit of a full view of our objec- 
tions to all the institutions of the day. It 
is sufficient for us in this place to say, that 
the entire mass of all the humanly con- 
trived institutions of the day do profess to 
have in view the salvation of souls; and 
men are taught to regard them as possess- 
ing a power to convert the heathen to God 
— to evangelize the world, and to "save 
some, yea many from the quenchless fires of 
hell" These institutions are got up by 
men and supported by men and money, 
and as they are looked to for the salva- 

tion of immortal souls, they are esteemed 
as gods. As gods they are looked up to 
for the extension of the Gospel — multiply- 
ing the number of the ministry — for the 
support df the Gospel and for the conver- 
sion of sinners, and finally they are hailed 
as the indispensable machines of executing 
the decrees of God. 

That thest institutions are regarded by 
many as an instituted means of salvation, 
is not doubted, nor do we impugn the 
motives of all who have enlisted in their 
support; but the very moment they are 
looked to as a way or means of salvation, 
they are to those who so look to them 
•i;ods. The jewels which- the children of 
Israel borrowed from the Egyptians and 
carried with them through the wilderness, 
were harmless things, until they were by 
their Priest cast into the fire, when lo! 
out came lhi» Call! As soon as the daugh- 
ters of Israel stripped off their jewelry, and 
their trinkets had assumed the form of a 
calf, it became a god, or an idol to Israel; 
and immediately a protracted Campmeet- 
ing was got up, ami the people were told 
that these were their gods which had 
brought them out of Egypt. Even so a 
share of the good things of this world, 
when held in the hands of the saints, or 
distributed among them as every man has 
need, are good, and lo be received with 
thanksgiving, and used as not abusing 
them, knowing that their fashion passelh 
away; but the moment their property, or 
any part of it, is appropriated to be used 
by the Priests in the production of a 
Mission, Tract, or any other society hav- 
ing in view the salvation of souls, it be- 
comes an idol. Such is indeed the case 
at this day with the Baptists — they have 
<;iven their gold, silver, necklaces, rings, 
&.(•• lo the priests, to support as they sup- 
posed the gospel, but to the astonishment 
ol many, out has come these calves! And 
ihe r shotit is raised by the devoted priests, 
or agents of these calves or societies, 
"These be the instituted means of salva- 
tion which have brought you out of the 
land of spiritual Sodom and Egypt." and 
men are called upon lo sacrifice unto them, 
and lo ascribe to them the honor of "sav- 
ing some, yea many precious souls from 
the quenchless fires of hell! (See Judson's 
Letter.) Hence they are a snare unto the 
saints, and an abomination in Israel. We 
are called upon lo show that the}' are 
Anti christian, and to make it appear by 
the word of God. By the term Anln 



Christ or Anti-Chiislian, we would be 
understood to mean the man of sin, t he 
son of perdition spoken of by the Apos- 
tle, 2 Thess. ii S. rfnti signifies a- 
gainst; hence whatever is in iis nature 
in opposition lo Christ is anli-chrislian. 
We have already shown that the institu- 
tions against which we contend are idol- 
atrous in their nature, and are regarded by 
their worshippers as possessing a power 
not only commensurate with that employ 
ed by Jehovah in the salvation of souls, 
but even superior; for it professes lo con- 
Vert such souls as the Holy Ghost has 
been striving in vain for years lo con- 
Vert, and which, but for these idols, must 
have gone down to hell at last. A pow- 
er is ascribed lo these inventions of great- 
er facility in the work, than in the ordi- 
nary work of the Holy Ghost; they are 
represented as possessing a governing in- 
fluence over the Holy Ghost — so much so 
that ihey can appoint seasons of penlicoM, 
revivals, &c. and by an exercise of (he 
power of these inventions, ihey will in- 
fluence the Holy Ghost to come clown 
and help them in converting sinners. 
For testimony as lo the correctness of our 
representations, we refer our Georgia 
Brethren lo the popular publications of 
those institutions. 

Having then as we believe proved to 
the satisfaction of the honest enquirer after 
truth, that the institutions in question are 
idolatrous, we will enquire with the Apos- 
tles, 'What agreement hath the temple of 
God wiih idols?' 2 Cor. vi. 16. Evi- 
dently no more than Christ hath wiih Bel 
ial, or the believer with an infidel. Should 
any further testimony be wanted on this 
point, lei the reader carefully compare (he 
rise and progress of these institutions with 
the description which the Apostle gives 
us of the coming of the man of sin, 2. 
Thess. ii. First the coming ol the man 
of sin was to be accompanied by a fulling 
away, and that this falling away should 
take place in the latter limes, I Tim. iv. 
1. Now the spirit speaketh expressly thai 
in the latter times some shall depart from 
the faith, giving heed to seducing spirits 
and doctrines of devils, &c. 

First, The coming of the man of =in 
was to he marked by the aposiacy of some 
from the faith, 2 Thess. ii. 3: la Up 2 
Tim. iv. I. Is there not evidently a fall- 
ing away from the fa j t h of the gospel 
manifested by those Baptists who have 
gone into the new measures of the day? 

Professor Eaton in his Inaugural Address, 
page 20, assures us thai he cannot with- 
hold the expression of his gratification at 
the change of views and action which 
have taken place among the Baptists. 
Certainly none can be so blind, who have 
any spiritual light, as not lo see thai ihe 
doctrine of sovereign grace lias ceased to 
ring from the pulpits of all those who 
have adopted the new order. 

The second mark by which the man of 
sin should be known in his coming, is, 
that he oppose/h and exalteth himself 
above all that is called God, &c. 2 
Thess. ii. 4. The. institutions in question 
bear this mark enstamped most legibly 
upon their frontlet. They oppose God 
by reviling and deriding his doctrine; 
2nd by making void his commandments 
by their traditions; 3d, by leaching for 
doctrines the commandments of men; 4lh, 
by persecuting his ministers, and making 
a theological education the indispensable 
prerequisite to < fliciency in the Gospel 
ministry, and by their general opposition 
to the saints who refuse lo go with them 
in their wicked pursuits; and the} 7 exalt 
themselves above all that is called God, 
by claiming ihe power lo give their prea- 
chers greater or more efficient gifts than 
those bestowed bv the Holy Ghost on 
those who preach the gospel of Christ — 
by professing lo wield ihe destiny of im- 
mortal souls — by issuing commissions to 
preach ihe gospel, lo their hirelings, and 
by professing to possess the menus b^ 
which they can readily convert such souls 
as ihey tell us Ihe Holy fihost has been 
striving for years to convert, hut to no 
purpose. From all which, it is sufficient- 
ly clear, thai the modern institutions of 
the day oppose and exalt themselves above 
all that is called God. 

A third mark of the man of sin, is em- 
braced in the same chapter, 9t h and 10th 
verses, Whose coming is alter the work- 
ing of Satan, tuith all power. This they 
manifest in their exaltation as above en- 
ticed — all power to call, qualify, sen*! 
forth and sustain what thev profanely call 
ministers of the Gospel — all power to ex- 
ert in ihe production of revivals of reli- 
gion, *he conversion of sinners, and the 
conversion of ihe world lo God. And 
Signs — ihe signs which thev present, hy 
which they wis}) i lie recognized as the 
approved of God, are not such as the word 
ol God authorize us to look for, viz: that 
they are haled of all meil fur Christ's 



name sake, or lliat they are the poor of 
this w.rld, bill rich in faith, &.c. No, 
these are not the signs: But rather Come 
and sae our zeal for the Lord of Hosts! 
see how we prosper — see how the world 
lives and unites with us in building up 
the Kingdom of Cod; look at our num- 
bers! — legions,, for we are many — we 
are wealthy —we are popular — we are 
learned and esteemed of all men; and ly 
ing wonders —thousands of converts to 
their faith — fire from heaven in thesight 
of men, &'c. See II v .find with all de- 
ceivabfoneqs of unrighteousness in I hem 
that perish. Their facilities for deceiv- 
ing fhem that perish, are many and vari- 
ous. Their specious pretentions to circu- 
its i he Bible without note or comment — 
without money or price, to the needy 
8iid destitute, while they are enriching 
themselves by this system of mendicancy; 
their pretentions of circulating; Evangeli- 
r-al Truth, through Tracts, Sunday 
Schools, Missionaries, &e— - when in reali- 
ty Ihey are themselves ignorant, of the 
gospel and destitute of its spirit--are 
all admirably calculated to deceive them 
that perish. Because they receive nol of 
the love of the truth. Those who pos- 
sess the love of the truth are not to be 
deceived', because God hath chosen ihem 
to silv.iiioa through sanctification of the 
spirit and belief of the truth; but they that 
are finally deceived by them are those un- 
to whom- God will send strung delusion 
that ihey should believe a life, that they 
all might lie damned who believe not the 
truth, but had pleasure in uni ighleouness: 
Verses 1 I & 12. 

But lime would fail us to pursue (he 
comparison of" the institutions of the day 
with the marks of anli-chrisl given us in 
the New Testament. They shall be lov- 
ers of their own selves, covetous, (covet- 
ing and grasping all that they can hoax the 
peop-le out of,) boasters, proud blasphe- 
mers, false accusers, incontinent, fierce, 
aespisers of those that are. good. Trai- 
tors, heady, high-minded, lovers of pleas- 
ure mere i ban lovers of God ; having a form 
hi godliness hut denying the power there- 
of — of the sort which creep into widows' 
house-, and lead captive silly women la- 
den Willi sins, led away with diveis lusts, 
ever leaojfflfg, but never able to come to 
Hie kuewleVlge of the irmh, men oF cor- 
rupt minds, repruoale concerning the 
faith, 2 Tiirt, iii. 1,8. Unruly and vain 
talkers and deceivers, whose mouths mu.-l 

be slopped, who subvert whole houses, 
teaching things which they ought nol, for 
Ji/tlr/ lucre's sake, Titus 10, 11, And 
many shall follow their pernicious ways; 
by reason of whom the way of truth shall 
be evil spoken off, and through covetous- 
ness shall they with feigned words make 
merchandize of you, whose judgment now 
of a long time lingereth not, and their 
damnation slumhereth not, 2 Peter ii. 3, 
4. Wo unto them! for they have gone 
astray in the way of Cain, and run gree- 
dily after the erroi of Balaam for reward. 
These are spots in your feasts of char- 
ity when ihey feast with you; feed- 
ing themselves without fear: clouds 
without water, carried about of winds: 
trees whose fruit witherelh, without fruit, 
twice dead, plucked up hy the roots, rag- 
ing waves of the sea, foaming out their 
own shame — wandering stars, lo whom is 
reserved the blackness of darkness for 
ever— walking after their own lusts; and 
their mouth speaketh great swelling words, 
having men's persons in admiration be- 
cause of advantage. Jude, 11. 16. 

In thus comparing ihe rising inventions 
of men with the predictions going before, 
how sensibly the mind is struck with the 
minute exactness with which the pencil 
of divine inspiration has pourlrayed these 
filthy dreamers, and ihe productions of 
their hands. Well may Ihe heavens 
stand in astonishment and the earth be 
horribly afraid, and very desolate at this. 
The professed people of the Lord have 
committed two evils; ihey have forsaken 
God, the fountain of living waters, and 
hewed Ihem out cisterns, hioken cisterns, 
that can. hold no water, Jer. ii. 12, 13. 
Can Ihe Baptists »who have followed Ihe 
daughters of the Old Mother of Harlots 
into all this iniquity, evade the just re- 
buke of him who says, I have nourished 
and brought up children, and they have 
rebelled against me. Ah, sinful nations, 
a people laden with iniquity, a seed of evil 
do< j is, children that are corrupters: they 
have forsaken ihe Lord, they have pro- 
voked the Holy One of Israel onto anger, 
Ihey are. gone away backward, La. i. 2, 4. 

Believing what we have written on 
this subject is amply sufficient to show 
our Brethren at the south, and all others 
who are prepared to judge candidly. "that 
we are fully sustained by the Word of 
God in our opposition lo Ihe icligious in- 
stitutions of modern inventions. We 
close wi'h the A'ioslolic exhortation to 



such ofour brethren as have been decoyed 
by seducing spirits, and doctrines of dev- 
ils, viz: "Wherefore; come out from 
among them and be ye separate, sait'h the 
Lord, and touch not the unclean thing, 
and I will receive you, and will be a Fa 
ther unto you and ye sball be my sons 
and daughters, saith the Lord Almighty." 
2 Cor. vi. 17, IS. 


The Grace of God. — Grace; is n 
word, which, in its true Gospel 
sense, is by many, litile understood. 
It is in its signification of so trans- 
cendent and infinite excellence sis 
to admit no word in our language 
that can add to its quality. Conse- 
quently, any word added to increase 
its excellence, is a detraction or an 
incumbrance. As it respects gilts 
and qualifications by gpace 4 words 
are prefixed or added in the New 
Testament to distinguish the mea- 
sure or quantity; such as, "full of 
grace and trnib," "great grace," 
"abundant grace,'' "more grace," 
"manifold grace of God," "true 
2 race of God wherein ye stand." 
We would explain grace to be, 
the favor of God bestowed upon 
sinners, icithout their deserving it 
for their own sokes, and without 
their asking it. The term "tree," 
prefixed to "grace," ("free grace,") 
is not only an incumbrance, but a 
forgery; since neither Christ nor the 
apostles used this phrase, nor any 
other, to convey the idea intended 
by if: and as grace is bestowed 
without human merit, it perfectly 
embraces the idea of its being free 
on God's part. It is therefore as 
inconsistent to say ''free grace," as 
it would be to say free liberty, or a 
bound bondman. But the idea in- 
tended by some men, is, universal 
grace, grace possible, and, grace 
offered to all mankind. Whether it 
be universal, possible, or offered to 
all men, one question will deter- 

mine, namely: Is it offered to any! 
We answer, it is never offered; but 
always bestowed,. For love can- 
not exist without an object. Love, 
canuot be offered: If it falls short. 
of its object, it is not love. If th« 
love of God exists in Deity, it ex- 
tends already to its object, [the sin- 
ner,] and cannot be offered; but will 
be bestowed and made known soon- 
er or later. If it does not exist in 
the Trinity, it cannot be offered to 
men; fur lo offer a thing that docs 
not exist, is a paradox. Grace of- 
fered, would be no grace; since that 
cannot be grace, which does not ex- 
tend in its sensible effects to the 
object of it. Hence, if grace be not 
offered, it is not possible, but cer- 
tain; and if not possible, it cannot 
be universal; unless all mankind 
universally, and every individual in 
particular, be the oljects of it. Nor 
do we find in the Scriptures a sin- 
gle instance of "grace offered,"' 
"free grace," nor any clause that 
conveys the idea. Mercy is an act 
of love, rescuing the sinner from de- 
served punishment. This also is 
subject to the same restrictions with 
grace: — never offered; but, in all 
cases, sovereignly and divinely be- 
stowed; since that cannot be mercy, 
which is nut experienced. 

Grace can under no circumstan- 
ces, be deseived, for our own sakes; 
for favor merited, is justice render- 
ed. If we have any concern in the 
terms of it, whether it be our obedi- 
ence, or our asking for it, this be- 
comes the price of favor, and the fa- 
vor itself a debt. Proof; "Now to 
him that worketh is the it ward not 
reckoned of grace, but of debt." 
Rom. iv. 4. Whether law-works, 
or works of the 'gospel, — of tongue, 
hands, or mind; the reward is of 
debt. It is grace bestowed, that 
brings us to feel the need of grace. 
It is mercy bestowed, that leads us 
lo ask for mercy.. The guilt and 



condemnation felt under conviction, 
are the offspring of the gracious 
leadings of the spirit of grace. 

In its greater latitude it embra- 
ces, God's love eternal, — His fore- 
knowledge distinguishing — His pur- 
pose unalterable, — His election par- 
ticular, — His predestination well 1 
pleasing, — His covenant triune,— 
Christ's obedience righteous, — His 
death atoning, — to us, His wisdom 
divine, — His righteousness godly, — 
His saticiification holy, — His re- 
demption complete, — His call irre- 
sistible, by His power sweet subdu- 
ing, — His forgiveness of all sin, — 
His justification from all guilr, — His 
faithfulness never failing, — His a- 
doption fatherly, — Mis glorification 
of all his chosen. 


On visiting the Sick. — "Pure re- 
ligion and undefiled before God and 
Father, is this, To visit the father- 
less and widows in their affliction, 
and to keep himself unspotted from 
the world." James, i. 27. 

Besides keeping one's self un- 
spotted from the world, visiting the 
fatherless and widows in their af- 
fliction, is perhaps the touch-stone, 
or trying point of practical religion; 
as charity, or love to God and 
saints, is the test of internal or vi- 
tal religion. Although the word 
visit, in the text, is comprehensive 
in its meaning, yet the mere act of 
going to see the above characters is 
attended with circumstances so irk- 
some to the pleasures and interests 
of human nature, that nothing short 
of true Christian fortitude is able 
habitually to perform it. If we visit 
the widow of a minister of the Gos- 
pel who is suffering affliction for the 
loss of her husband, we lose to our- 
selves the pleasure and comfort we 
received from his company. And 
so, in visiting the widow of any 

saint. The loss of the satisfaction 
or other advantages derived to uur- 
selves from the non-professor dur- 
ing his life, st amis in our way of 
visiting his afflicted widow. The 
fatherless, if they are small or poor, 
cannot add to our enjoyment; if they 
are grown, they are too young 10 in- 
struct, <«r afford us much gratifica- 
tion. In the above instances, we 
do not visit the "fatherless and wid- 
ows," because it would conflict with 
our own pleasure. But it we ex- 
plain "visit," to signify, to minister 
to their wants, it presents such a 
host of oppositions to carnal inte- 
rest, that we have not space to re- 
cord litem. But when we are in 
health and tranquility, we forget the 
afflicted who are suffering in body 
and in mind. Their groans are out 
of our hearing; and we do not feel 
their pains. The wish breathed by 
the sick, "that I could see some- 
body, and hear him talk," is un- 
known to us. Freely to visit the 
fatherless and the afflicted widow, 
to let them see us, when they can- 
not talk; to let them hear us when 
they can speak; to minister to them 
in their sufferings, and to do good 
to thi'in when they can do no good 
to us; this is "the spirit of Christ," 
— this is a mark of a Christian. 

Sunday School Celebration. — 
We glean from the valuable "Signs 
of the Times," the following reso- 
lution as noticed by a correspond- 
ent: — 

"At a Sunday School celebration in 
Roekaway, N. .1. Resolved : 'I I is our so- 
lemn duty to bring all within our influence 
to a knowledge of the truth as it is in Je- 
sus.' " 

We do not notice it because we 
we are surprised at hearing such a 
sentiment; for we think it in keep- 
ing with the institution itself: but to 
show iis corruptness. Do they in- 
deed believe that this work is as- 



signed them? If not, why resolve 
thai it is their duty to perform ill 
It is written, "Hut ye have not so 
learned Christ; !f so be that ye have 
heard him, and have been taught 
btf him, as the truth is in Jesus." 
Eph. iv. 20, 21. If they believe 
tktij can do it, tliey may make their 
pupils believe it too; and make 
themselves am) pupils believe they 
have done it. There is too much 
reason to fear that they themselves 
"have never heard and been taught 
the truth as it is in Jesus," else they 
would not resolve to do whai is a- 
lone the work of the Holy Ghost. 
"Hovvbeit when he the spirit of 
truth is come, he will guide you in- 
to all truth." John, xvi. 13. 

Tract Meeting- — We find in the 
Christian Index of Julv 21st, an ar 
tide, headed Tract Meeting, which 
appears to have been copied from 
the Religious Herald, in which is 
noticed the following item: "On mo- 
tion of Elder Pratt, of N. H. the 
following resolution was passed: — 
Resolved, that- efforts to assist the Rap- 
list General Tract Societj', are confribu 
tions towards the conversion of the world." 

Does i he Tract Society believe 
the icorld will be converted? And 
this by contributions! — "He doeth 
great wonders." This is why we 
say, "Thy money perish with (hee, 
because thou hast thought that the 
gift of God may be purchased with 

ttpTIowever vauntirigly-inen may 
bear themselves in the hour of pros 
perous villany, proofs enough have 
existed of the fears of guih, when 
the hour of calamity approaches. 
Why did our fir^t parents hide 
themselves after their sin, when 

Belshazzar from the hand- writing 
on the wall? Adam had before 
heard the voice of llie Lord, and 
trembled not: Cain knew that no 
witness of the murder of his brother 
existed: Belshazzar understood not 
the meaning of the writing upon the 
wall: — and yet they all, after the 
commission of their several deeds 
of sin, trembled at the voices that 
were heard, and the signs that were 
seen. Whence, then, was this? It 
was because conscience told them, 
that there is an Eye to which all 
hearts are open, ami whispered the 
important truth, which has since 
been proclaimed aloud to all ihe 
world, that, "doubtless there is a 
God, that judgeth the earth." 

Mat hew. 

they heard the voice of the Lord in 
the garden? Why did Cain alarm 
himself at being pursued by the 
people of the earth? Why shrunk | ture, bequickly at an end. 

ttyJust before his death, Locke 
thus addressed a friend: May you 
live and be happy, in the enjoyment 
of health and freedom, and those 
blessings which Providence has be- 
stowed upon you. You loved mo 
living, and will preserve my memo- 
ry when I am dead. All the use to 
be made of it is, that this life is ;i 
scene of vanity, which soon passeth 
away, and affords no solid satisfac- 
tion, but in the consciousness of do- 
ing well, and in the hopes of anoth- 
er life. This is I can say up- 
on experience, and what you will 
find to be true, when you come to 
make up the account. 

Death. — The frequent contem- 
plation of death, as it shows the van- 
ity of all human good, discovers 
likewise the lightness of all terres- 
trial evil, which certainly can last no 
longer than the subject upon which 
it acts; and according to the old pb- 
servation, must be shorter, as it is 
more violent. The most cruel ra- 
lamity which misfortune can pro- 
luce, must, by the necessity of nu- 





Evening Time — Zuch. xiv. 7. 
By Jamks Montgomery. 
At evening time let there be light ! 

Life's little day draws near its close; 
Around me fall the shades of night, — 
The night of death, the grave's repose; 
To crown my joys, to end my woes, 
At time let there be light! 

At evening time let there be light! 

Stormy and dark hath been my day; 
Yet rose the morn benignly bright, 

Leaves, birds & flowers cheer'd all my way; 

Oh for one sweet, one parting ray! 
At evening time let there be light! 

At evening time there shall be light, — • 
For God hath said, "So let it be:" 

Fear, doubt, and anguish, take their flight 
His glory now is ris'n on me; 
Mine eyes shall his salvation see, 

'Tis evening time, and there IS light." 

From the Hartford Mirror. 
[The annexed feeling and beautiful lines are 
said to have been written by a young Eng- 
lish lady, who had experienced much afflic- 
tion. There is a devotedness, a spirit of 
religion running through it, which cannot, 
fail to' touch the most obdurate heart.] 

Jesus — I my cross have" taken, 

All to leave, and follow thee; 
Naked, poor, despised, forsaken — 

Thou, from hence my all shall be! 
Perish, every fond ambition — 

All I've sought, or hoped, or known; 
Yet how rich is my condition — 

God and heaven are all my own — 

Let the world despise and leave me — 

They have left my Saviour too; 
Human hopes and looks deceive me, 

Thou art not like them, untrue; 
And whilst thou shalt smile upon me, 

God of wisdom, love and might, 
Friends may hate and foes may scorn me — 

Show thy face and all is right. 

Go, then, earthly fame and treasure — 

Come disaster, scorn and pain; 
In thy service, pain is pleasure, 

With thv favor, loss is gain: 
I have called thee, Abba Father — 

I have set my heart on thee; 
Storms may howl, and clouds may gather — 

All must work for good to me! 

Soul! then know thy full salvation — 

Rise o'er sin, and fear and care: 
Joy to find in every station. 

Something still to do or bear! 
Think what spirit dwells within thee — 

•Think what heavenly bliss is thine; 
Think that Jesus died to save thee — 

Child of Heaven can'st thou repine. 

Haste thee on; from grace to glory 

Armed by faith and winged by prayer — 

Heaven's eternal day's before thee — 
God's own hand shall guide thee there; 

Soon shall close thy earthly mission, 
Soon shall pass thy pilgrim days, 

Hope shall change to glad fruition — 
Faith to sight, and prayer to praise! 

God said, "Let there be light!" 
Grim darkness felt his might, 

And fled away; 
Then, startled seas, and mountains cold 
Shone forth, all bright in blue and gold, 

And cried, "Tis day! 'tis day!" 
"Hail, holy Light!" exclaim'd 
The thund'rous cloud that flamed 

O'er daisies white; 
And lo, the rose, in crimson dress'd, 
Lean'd sweetly on the lily's breast, 
And. blushing, murrnur'd, "Light!" 
'i hen was the skylark born; 
Then rose the embattled corn; 
Then floods of praise 
Flow'd o'er the sunny hills of noon; 
And then, in stillest night, the moon 
Pour'd forth her pensive lays. 
Lo, heav'n's bright bow is glad! 
Lo, trees and flowers, are clad 
In glory, bloom ! 
And shall the mortal sons of God 
Be senseless as the trodden clod, 
And darker than the tomb? 
No, by the mind of man! 
By the swart artisan, 
By God, our sire! 
Our souls have holy light within, 
And every form of grief and sin 
Shall see and feel its fire. 
By earth, and hell, and heav'n, 
The shroud of souls is riven! 
Mind, mind alone, 
Is light, and hope, and life, and power! 
Earth's deepest night, from this bless'd hour 
The night of minds, is gone! 


"This world's" not "all a fleeting show, 

For man's illusion given;" 
He that hath sooth'd a widow's woe. 
Or wiped an orphan's tear doth know, 

There's something here of Heaven. 
And he that walks life's thorny way, 

With feelings calm and even; 
Whose path is lit, from day to day, 
By virtue's bright and steady ray, 

Hath something felt of Heaven. 
He that the Christian's course has run, 

And all his foes forgiven; 
Who measure's out lift's little span, 
In love to God and love to man, 

On earth has tasttd Heaven. 

A man of subtle reasoning asked 

A Peasant if he knew 
W here was the internal cvideticc 

'That proved his Bible true? 
The terms of disputative art 

Had never reach'd his ear; 
He laid his hand upon his heart 

And only answered — "Mere!" 

- ■ 



^bi^^b it WAmm mmmmww* 

Printed and Published by George Howard, 


VOL. I. 

"Come out of #tr, mp pmpiz" 


No. 1. 


For publishing in the town of Tarborough, 
N. C. a semi-monlhly paper, 


The Primitive Baptist, 

Printed and Published by George Howard. 

This publication is principally intend- 
ed to defend the old school United Bap- 
tists from the many aspersions cast upon 
them by deluded persons professing their 
own faith, because they cannot conscien- 
tiously engage in the various money- 
making schemes of the day, ostensibly in- 
tended to promote Christianity, but evi- 

of the doctrine and practice of the Gospel, 
are not able to speak for themselves. This 
is designed, under God, for their relief. 
We shall aim not so much to please the 
fancy, as to inform ttte judgment — more 
to afford matter for solid and lasting com- 
fort, than to give a momentary glow to ihe 
feelings. We consider that the cause of 
truth and of Christian solace, is our cause. 
Deeply impressed with the belief that the 
blessing even of truth itself is of "the Head 
of the Church, we cast ourselves upon 
Him, and send our little paper abroad, 
pray iug the Lord to carry with it some joy 
to those who are in tribulation, and a little 
rest to those who are troubled. 


The Primitive Bu/ is published on the 

dently tending to destroy the great and I seoond and fourth Saturdays in each month, 

fundamental principles upon which it is; 3 , 1 °" e Dollar W y ta! ' P^ble on receipt of 
, , , ,'. ' ■ ;• ii- I. r i the first number. Sixcouies wiH be senttoone 

based, by making a gain of godhness. We P(W office 0I . nt ighbo ,.h£ocl for Five Dollar's. 
wish to have it distinctly understood, that i Communications must be fiost paid, and di- 
we are not inimical to Masonry, Tempe- rected to the Publisher. 
ranee, the distribution of the Bible, or the f?* Persons holding Subscription paprrs 
spread of the Gospel — but we do con- wilt please forward them, or the names on 
demn the mingling of professors and non- them, immediately. 
professors of religion in societies, and the 
making a "craft" of religious matters by 
professors, in every shape and form what- 

Believing that Theological Schools, 
Bible, Missionary, Tract, and Sunday 
School Union Societies, are the same in 
principle — unscriptural — savor more of 
"lucre" than of "good will towards men," 
we are opposed to them. 

Some of the children of God, surround- 
ed with, and interspersed amongst, the ad- 
vocates of Missionary and other societies, 
are denied the happiness of conversing 
with those of the samejudgment. Others, 
while grieved with beholding corruptions 


Brother Editor: By candle light, as is 
my common way of writing, I send you 
this for insertion into your paper; which 
paper, I hope, vviil in all its course be to 
the world a lamp of light to enable them 
to discover the intrigues, hypocrisy, de- 
ceit, covetousness and deformify of Mis- 
sions, with all i«s attendant train of evils, 
and duping schemes of Baptist priests to 
make gain by godliness, and sell their Je- 
sus Christ, in their preaching him to sin- 
ners, for bank notes. For as ym, in being 
a bit of a preacher for thirty-lour years, I 


cannol see for ray life, nor with ail my 
study, what is the difference between a 
preacher's selling his preaching of Jesus 
Christ to sinners for bank notes, and Ju- 
das's selling him in person to the chief 
priest for thirty pieces of silver. If'there 
is any difference, ihope some missionary, 
will tell me, for as yet my head is not long 
enough lo see the difference between those 
acts, equally base and contrary to the 
Christian spirit of love to Christ and our 
brethren, and mankind in general, 

Brother Editor, having had opportuni- 
ty to know, from the beginning of mis- 
sions in North Carolina, or at least in the 
Kehukee Association, all its bad effects on 
the Baptist churches composing that body,, 
and also of the Neuse, Raleigh, and Cho- 
wan Associations, 1 will detail in a short 
way some of the evils and pernicious ef- 
fects of a mission spirit and moneyed 
schemes on these bodies of churches for 
public information, that they may make a 
judgment of a mission spirit as they seve- 
rally may determine. 

In June fSOt, I became a Baptist, and 
StraiiWiiy like Paul I preached Jesus Christ, 
was the Son oP God, and very God;' and 
that there never was, is not now, nor ne- 
ver will be, .any other God but him— and 
through grace given, 1 remain stedfast and 
immoveable to this day in the same opi- 

In IS03, the church of which I was a 
member, sent me as a delegate to the As- 
sociation held at Log Chapel, Martin 
county. Here, at this Association, was 
the first time I ever smelt that Christian 
dividing, moneyed spirit of missions. 

To the Association in lS04,held at Par- 
kers meeting house, near Murfreesbo 
rough, I was again sent as a delegate. 
There, in this Association, that worthy 
old Elder Martin Ross introduced the fol- 
lowing: — 

Query. Is not the Kehukee Association, 
with her numerous and respectable friends, 
called on in Providence in some way to step 
forward in support of that Missionary spirit 
"which the great God is so wonderfully reviv- 
ing amongst different den >minationsof good 
men in various parts of the world? 

Thus, hrolher Editor, you can see what 
I have lived to see, either the good or 
evil of missions and moneyed schemes for 
31 years among the Baptists in this Stale; 
in which, time I have mingled with the 
Baptist churches and Associations, &c. 
loss or more, and have been an observer 
of the fruits of these new schemes among 

the Baptists to this day — the result of 
which you shall have in a short way, to 
lay before the public for their considera- 
tion and discussion, as their judgments 
may dictate. 

As I profess to be a witness for Christ, 
I will speak the truth from observation 
and lie not, if I know it. And first, El- 
der Martin Ross had heard of Cary and 
his Indian mission; and second, of the Mo- 
ravian mission lo Greenland, &c. &c. 
which fired his jealous soul with a spirit 
to he like others. 1 presume lo say this, 
because 1 was in the Association when he- 
introduced the Query, and heard his re- 
marks on its introduction; and so ought lo 
know, since his remarks at that time on 
missions were like thorns in my bosom, 
for I had not so learned Chri>t, although I 
held my peace, being but a child in grace. 
And as thorns and a curse to my soul and 
to the churches iu general, has missions 
remained lo this day. as is bul loo well 
known to thousands of Baptists. And I 
do not believe that all the toils, labors and 
services of thai great and good man, El- 
der Ross, rendeied to the churches and 
Kehiikee Association for their good, du- 
ring a long, zealous antj devoted life, 
bears in comparison the weight of a fea- 
ther when contrasted with this one wrong 
sup; so as by his influence seducing her 
to step out of the good old way in which 
the Association had walked for forty or 
fifty years in love, peace and harmony. 
This should be a caution- to all other old 
and venerable ministers, how they act as 
stewards of God, and never go beyond 
nor fall short of coming up to, thus saith 
the Lord in his good book. For ihis 
one wrong slep has produced in Ihe Kehu- 
kee Association error, division, strife, con- 
tention, misery, discord, and a train of 
other evils that my own eyes have wit- 
nessed and my heart felt with pain and 

2d. In the Association, when it was in- 
troduced by Elder Ross, and he and others 
zealously went into art eloquent and pa- 
thetic description of ihe advantages of 
missions to spread the gospel, build up 
the churches, convert and save the world, 
Indians as well as others, with many oth- 
er then hopeful anticipated advantages to 
the world and churches, all the time of the 
discussion of the Query, its odour was to 
me offensive — there was something in my 
heart saying, not so; and that not so, has 
remained in me lo this day, although little 



did I think then that I ever should becomo 
a writer against missions. And it is thai 
same not so, to this day, that induces me 
to write my observations on the pursed 
fruits of a mission spirit to this day. And 
1 challenge the whole world, from north 
to south and from east to west, and all 
missionaries under the sun, to show me 
from the New Testament, which is the 
alone law for the gospel church'" without 
addition or subtraction, that ever John the 
Baptist, Jesus Christ or his apostles, sent 
out subscription runners, or formed beg- 
ging or working societies, or hired men 
to £0 about to beg for money at $20 or 
$ 10 per month, or sell memberships into 
various societies from $2 lo $50, or create 
offices in religious societies and then sell 
these offices to men, from membership to 
life-membership, from $2 to $50 a piece. 
Say, can such things be found in the New 
Testament? You know they cannot there 
be found in precept nor example, to sup- 
port the preaching of the gospel. But 
some missionary may say, the New Tes 
lament don't say we shall not do those 
things to support the gospel. I say it is 
not so, sir; for the New Testament says, 
Matthew, x. 9 and 10: "'Provide neither 
gold, nor silver, nor brass in your purses; 
nor scrip for your journey, neither two 
coats, neither shoes, nor yet staves:, (for 
the workman is worthy of his meat.)" 
And at the most Jesus says, let him thai 
hath a purse take it. But here you say in 
effect, let him that's got no purse begone; 
let him that's got no purse hire beggars' 
lo get one and fill it; let him that's got no 
gold in his purse form societies and sell 
memberships, and create titles and sell 
them t.o mankind to fill his purse while 
preaching. In the name of God, are man- 
kind so blind as not to see, after so many 
tricks played upon them by priests lo get 
their money lo fill their purses, that ali 
this money scheming are the devices and 
inventions of the priests, the cunning ol 
the devii. and contrary to express direc 
lions given by Jesus Christ to his minis- 
ters, in sending them out to preach? For 
he said, the laborer is worthy of his meal, 
hut the missionary scheme says, a beggar 
is worthy of $20 per month, and an agent 
of 340 per month, and that the honorable 
title of director for life is worth $50, and 
membership $2. What a men and devil 
ish piece of priestcraft is all this sale and 
trade and merchandising of the saints! 
one word of which is not to be found in 

the New Tesiamenl — if there can, come 
forth, harnessed with shield and sword. 
But a certain missionary said, our object 
in view is great and good, our design is to 
convert and save the world by the money 
we beg. Plausible, indeed. So said the 
priests of Rome — give us money, 3nd we 
will pray your father out of purgatory; 
give us moneyl and we will say prayers 
or mass for the dead; give us money, and 
we will grant you indulgence in sin'; give 
us money, and we will ab.-olve you Irom 
the curse of your sins;, give us money, and 
we will send missionaries to South Ame- 
rica to amass gold, get their cows, sheep, 
and horses by thousands, and leave these 
poor creatures at last to die and be dam- 
iitd, so we get their cow, &c.~. give the 
Pope money, and the Pope's power and 
pardon is sufficient t'> pardon any man, 
although he had dcflouied the Virgin Ma- 
ry. Say, sir, were not all these great and 
good objects in view, as well as yours, if 
they could be done? Yes, cir, plausible 
indeed in their day, as yours is now. But 
as theirs was never done but to get mo- 
ney, so with yours — yours will never be 
done but to geL money. Theirs was ihe 
device of the priests, so is yours, I know. 
The priests promised to do things then to 
get money that only God could do, thus 
by lying get the people's money — so with 
missionaries!?, they say the conversion of 
sinneis, which is a work of God, and thus 
hy craft got the people's money. '/his I 
say. is Hue; in my opinion, from mv ob- 
servation of facts and documents of their 
own. But 1 must not dwell" longer in ar- 
gument, but come to my object to point 
out the evils of a mission spirit, as mani- 
fested in Ihe Kehukee Association with 
others, in a short way, for it would fill 
volumes to tell all Ihe evils I have seen 
produced by this wicked, moneyed, Chris- 
tian-dividing, and peace-destroying spirit 
of missions in the course of 31 years. 

3d. The first evil produced in the Ke- 
hukee Association, by the introduction of 
this mission Querv, was that of conten- 
tion — this commenced immediately. Some 
was for, some against it; some hum-need 
.Hid hawed, some said nothing but thought 
for themselves, of which number I was 
one. But the Query was answered by 
appointing delegates to meet with the de- 
legates from other Associations at Cashie 
greeting house in 1S05, for the purpose of 
demising ihe first step how the Kehukee 
Association should come forward to su^t- 


port missions; for the influence and elo- 
quence of the old Elders, that were for 
this new scheme of the priests making 
jnoney by missions, bore down all before 
them. So they met and consulted, and 
laid the foundation stone of missions, 
which was on money. Now if the chur- 
ches and people of North Carolina would 
only remove this stone, or in other words, 
withhold their money from missionary 
preachers, I will warrant down tumbles 
ihe whole structure into a heap of ruins; 
for on this silver sandy foundation these 
wise Elders built the temple of missions. 
One question here — Did John the Baptist, 
Christ, or his apostles, build the temple of 
preaching the gospel, or the church, on 
silver? Say, you have read the New Tes- 
tament. Say no, for you know they did 
not. Let us hear Peler— gold and silver 
have I none, but such as I have give I un- 
to thee. Hear Paul — for whom I have 
suffered the loss ol all things, and so count 
them as dung. Hear Christ— the foxes 
have holes and the birds of the air have 
nests, but the Son of Man has not where 
to lay his head. John the Baptist was 
clothed with camel's hair and a leathern 
girdle — coarse stuff. No, sirs, the spread 
of the gospel and the conversion of souls 
were never by them founded on silver, 
but on their love to God and the souls ol 
men, and their sense of duty to Christ as 
being chosen and called of him to preach 
his gospel to dying men. Thus there was 
as much difference in the foundations laid 
by our wise Elders, and God's founda- 
tion, for the spread and preaching of the 
gospel, as there is between bank notes 
and love. He that hath eyes and can 
make the great estimate of difference let 
him do so, my short limits won't admit it. 
Here I wish you fairly to understand, that 
this Query on missions was the e^g in the 
Kehukee Association, laid there by Elder 
Ross and set upon by the Convention at 
Cashie, that has hatched the viper o( con- 
tention in the Kehukee, Neuse, Chowan, 
Raleigh, and many other Associations, to 
the dividing of brethren, churches and As- 
sociations. Proof enough is at hand, if 
needed. This was the original egg of all 
the missionary distress in the Baptist 
churches of North Carolina — that has torn 
Associations in two, torn up some church- 
es by the roots, divided others, and produ- 
ced ten thousand evils, of which I am a wit- 
ness for 31 years of the contentious and dis- 
cordant principles of the spit it of missions. 

4th. Now had this Query, this mission- 
ary egg, been marked by Elder Ross when 
it came into the Kehukee Association, 
with the mark of the Beast, which is mo- 
ney — but this he left for the Convention 
at Cashie to do, for this egg neither he 
nor the Kehukee Association marked 
with the mark of the Beast — had the mark 
of money at that time been seen on this 
egg, I have no doubt the shell would have 
been broken and it been thrown out ol the 
Kehukee Association; lor the Baptists in 
general are a close fisted set to their own 
preachers; this I write to their shame, not 
caring what they may say of me, so I 
speak the truth — and it they deny it, I 
will prove it upon them, to their shame. 
This mark money, by religion, is the 
mark of the popish priests; it is the devil's 
mark on all his prophets, his ministers, 
and plans of religion, from Sechem to this 
day. Witness Balaam, Micah's priest, 
Judas, Simon Magus, Mahomet and his 
train of priests for money by the sword. 
For the devil has nothing to pay his 
priests with but money, or the good 
things of this world, and wanted to pay 
the preacher Christ with the glories of 
this world for one bend of the knee. 

5th. Here again let it be fairly under- 
stood, that neither Elder Ross nor the 
Kehukee Association, founded mission* 
on money. This was the work of Unde- 
legates sent from the Portsmouth, Neuse, 
and Kehukee Associations, four from 
each, if my memory These 
twelve men, less or more, met at Cashie 
meeting house in 1S05, and there laid the 
foundation stone for missions in North 
Carolina — money. The proceedings of 
this Convention was never reported to the 
Kehukee Association, so as to have a place 
in her Minutes, if my memory serves me. 
Thus the churches, brethren, and the Ke- 
hukee Association have been groaning and 
suffering sorrows, miseries, and troubles, 
more than my pen can write, for thirty 
years, from the bad device and advice of 
these twelve delegates, in Ihe step they 
devised for the Kehukee Association to 
step forward in the support of missions. 
And although these worthy old Elders are 
for the most part gone to eternity, whose 
names I revere and venerate, yet God has 
permitted me to live to see the evils, and 
feel the curse, and hear the sad effects of 
their mistaken counsel, in founding mis- 
sions on money and thereby dividing the 
Baptist society in North Caroliua. I 



speak truth, don't be mad — for the bad 
device and advice of this Convention al 
Cashie, have produced more trouble to 
the Baptist churches in North Carolina, 
than all the other things that have befel 
them since their foundation' as United 
Baptists, history and my own observation 
being judges. Now do let me pry a little 
into the dark original of missions in this 
case — first, what right had the Association 
to listen to Elder Ross's Qu< ry — it did not 
respect the affairs of the churches? No. 
What right had the Association to appoint 
delegates to the Cashie meeting — it was 
not by the advice nor consent of the 
churches? No. What right had this Con- 
vention to found missions on money? Not 
by the word of God nor the authority of 
the churches, but only from the pattern of 
the Pope in his propaganda. What right 
had the churches to receive their advice 
on missions, or a preached gospel by mo- 
ney? No authority to do so from the scrip- 
tures, as I have ever read. What right 
had the Association, churches, or priests, 
to open subscriptions, form societies, sell 
memberships for money, and impose them 
on brethren and stigmatise them with the 
names of ignorant, want of information, 
cold hearted Christians, fools, &c. because 
they would not come into their measures, 
when not one sentence of authority in the 
scriptures could be found for such con- 
duct? Thus Elder Ross was wrong in in- 
troducing the Query, for no man can show 
me in the scriptures where any set of 
churches are called upon to form begging 
societies to beg for money to support a 
preached gospel: and the Association was 
wrong to receive such a Query, as it was 
not a matter of difficulty appertaining to 
the churches; and the churches were 
wrong to hearken to such advice, seeing it 
was not founded in the scriptures, which 
was published for their guide into all truth. 
Thus this one wrong step has led to a 
thousand evils to the Bapti-l churches, of 
which 1 am a witness. Thus, as I said 
in my first piece against missions, one step 
off of gospel ground forces another on the 
churches, until down they go sprawling. 
So let all missionary churches step back, 
as the Kehukee Association has done, and 
these evils will cease among them If 
ihey do not, they will fall into a whirl- 
pool of destruction at last, if you will take 
my word for it; if not, pass on from one 
wror.g step to another, until you feel when 
too late your ineviiab'e fa'e. 

6th. Thus from small beginnings, and 
this one wrong step of our wise Elders, 
the churches and Associations have got to 
what they are at— divided, distressed^ 
lorn asunder, backbiting and contending, 
and reproaching and envying each other, 
in parties and party spirit to the destruc- 
tion of some churches and to the misery 
of all, on all sides that are Christians; 
while the determined perseverance of 
money making priests, by the craft of 
missions, has been and still continue* to 
be, the cause and sole curso of all these 
evils, of contention, discord, division, dis- 
tress, backbiting, reproaching, patty spi- 
rit, whispering, evil surmising — and 
worse, evil speaking, haired and shyness, 
and a keeper up of the strife among breth- 
ren, churches and Associations t<i this day. 
This I say as a witness of facts from 31 
years observation. And the party spirit 
that missions has produced, has entered 
not only into churches, but descended in- 
to civil society, in politics, and even to 
families and neighbors children; strife, 
prejudice and shyness has been the fatal 
effect. And well it may, for the love of 
money is an evil root, and when the priests 
lake plans to get it that a Christian should 
blush at, surely their love of it is mani-: 
fest. Then no wonder so many evils are 
the result of this moneyed scheme of beg- 
gars and sale traders of memberships, who 
as Peter said, should make merchandize of 
the saints. 

7th. Now let it be remembered, that 
the Association appointed me to sit in 
these missionary boards, which I did at 
first when a child, in obedience to my 
aged lathers. And in the board held at 
the Falls of Tar River I sat, and the list 
to pay up $2 for membership was called; 
a thing 1 had never read of, nor heard of, 
among the Baptists before. Weil, said I 
to two brothers sitting by me, pay up or 
they will turn you out of the mission so- 
ciety, because you don't give them mo- 
ney. My mind fell into a short train of 
reflections — what is this society selling? 
not goods nor chatties, wares nor mer- 
chandize, but titles of honor from which 
the poor are excluded among God's peo- 
ple. This, said I, is a devilish scheme, 
for Christ said the poor had the gospel 
preached to them, the widow's mile was 
accepted, and the poor are entitled to all 
'the privileges of God's house; and the 
gospel humbles the proud and rich, and 
exalts the poor, isoj said I, the gospel is 


a levelling principle, and a one-malting 
principle in Christ Jesus, whether Jew or 
Gentile, bone! or free, male or female. 
But this principle of missions is for the 
rich, is for their money, is for society- 
honor from which the poor are excluded, 
for want of §2 io spare of their necessity 
and Wants; and because they can't spare 
$2, they c?n't sit in these chief seals of 
this honorable society, Then, said I, this 
is the invention of the priests and devil, 
and I will have no more Io do wilh it. 
And further, said I, fohat. are they selling 
at §2? I see nothing. What are these 
men buying? they before had all the pri- 
vileges of Baptists, and as members of a 
Baptist church; but now, I suppose, they 
are buying a seat in the mission board for 
j§2. Good heaven, said 1, what a cunning 
and intriguing scheme to make money for 
priests'. The New Testament speaks not 
one word of all this, in the councils of the 
first. Christians. And so I went out, and 
have remained to this day an opposer of 
missions; for it is unscriplurclly founded 
on many a curse to the churches, a trapp- 
ier on the poor, an exalter of the rich — 
-founded in the guile of priest?, and kept 
tip by money loving priests, lest they lose 
their loaves and fishes. For in all the 
schemes of the day, money blows the 
horn and bestows the palm of honor, and 
fixes the seat of pre-eminence, crowns the 
object with laurels of fame, and cries, 
great is Diana of Ephesu«, missions came 
down from God as she did from Jupiter — 
when the Pope and Church of Rome were 
the great grandfather and mother and ma- 
ker of this mission goddess, for (he Bap- 
tist churches and all (lie world to worship 
8th. Brother Editor, knowing you wish 
every piece inserled in your paper to be 
as short as possible, so as to 1 comprehend 
the subject written upon, I tell you my 
mind is so crowded with the many hun- 
dred evils of missions, that it would fiii a 
volume; I, therefore, must submit them in 

9th. The first evil. was a spirit of con- 
tention. This has rage 1 in the Xehukee, 
Neuse, Chowan and Raleigh Associations, 
and many other-, to the destruction of the 
peace, love, fellowship, and harmony of 
the churches; and made destructive work 
by dividing churches, Associations, and 

10th. Missions has corrupted the pulpit, 
from pure gospel to — go yc into all the 
world and preach money to every crea- 

ture; he that giveth shall help save the 
world, and he thai giveth not, in effect, 
helps to damn the world— and has cor- 
rupted the old Bapiisi doctrine, and set 
the pulpit as a desk of controversy, decla- 
mation and Arminianism. 

lllh. Missions has divided the Baptist" 
society, and this has produced weakness 
to their causp; for union is strength, divi- 
sion weakness. 

12th. I will particularize, as having 
transpired under my own eyes for 31 
years, that the spirit of missions in its 
fruits has been and produced contention, 
division and si rife; it has been over bear- 
ing, dogmatising, proud, high minded, 
and self willed — discordant, backbiting, 
and whispering — prejudicial and destruc- 
tive to the union, peace, fellowship, love 
and harmony of brethren; produced envy, 
shyness and hatred; error in doctrine and 
coldness in churches; a curse in religion, 
in politics, and families. To these bane- 
ful effects I set my seal, as true from fads; 
yea, many facts to my. grief have proved 
this to me. 

Now things did not of old time use to 
be so among the Baptists, after being call- 
ed the United Baptists; no, all was peace, 
union, love and harmony, auel oiK j ness of 
doctrine, ordinance and discipline, irom 
New Hampshire to Georgia, no matter in 
what Slate or Association they met. [ 
remember when I was a boy, to have seen 
those edel gray headed Elders give each 
other the hand of iQve and the kiss of cha- 
rity over each other's shoulders; and Iho' 
a boy, 1 could see how these old Chris- 
tians loved each other. Ask old father 
Lelaod, who is perhaps the oldest Baptist 
preacher in the. United States, if 1 don't 
speak truth — and if this should meet his 
eye i hopp he will give you' an answer. 
And if there was nothing else to prove io 
me, that missions and the moneyed 
schemes of the. day were of men and the 
devil, and an offensive bundle of priest- 
croft, the baneful ( (feels of a mission spirit 
is enough for me; for I know the priests 
invented the scheme, anel not Jesus nor 
his apostles. And 1 know that it is thro' 
the influence of the priests the base mon- 
eyed schemes are kept going; and I know 
that I he priests g"t the money, and there- 
fore they cry, great are the moneyeel 
schemes of the da}'--that their boots, 
broadcloth, and lich wives and idleness 
may he coining. For I know that, the 
priests laid the egg of missions in North 


Carolina, and I know that the priests war- 
med and hatched it, and I know that the 
priests fed the chicken, and I know thai 
then the priests eat the chicken and barely , 
left the gizzard and bones for other priests 
to pick at. Don't he -mad— for I speak, 
the truth, and truth hypocrites, deceivers, 
and liars never loved. I 

God's people by their new nature are 
like a flock of sheep, naturally desire to 
keep together and congregate, and feed 
and lie down in the same pasture, and lit 
all and in all places be in union and 
peace, and if one gets strayed off, he'is ne- 
ver contented until he finds the fold. How 
then is this that the Baptist society is so 
divided, and become more like a fold of 
wolves than sheep, in biting and devour- 
ing one another, until many hundred 
churches are divided, and the visibility of 
some destroyed, and Associations torn 
asunder in several parts, one for Paul, an- 
other for Christ, ~&c. and no bleating, mo 
overtures made on either side for peace 
and union- again? This augurs badly, as 
if wolves were the cause and were still 
about, to keep the sheep in a fright and 
scattered, that they -mijiht prey the mure 
easily on them. The- reason is, -by/this 
one wrong step of our worthy fathers the 
wolves have entered the fold and thus, 
scattered the sheep; and'it is their. desire 
to keep them scattered and from old Bap- 
tist ground; for thpn they see their loaves 
and fishes would be lost, if the churches 
were to get back to old Baptist ground. 
And I assure all the churches that are now 
called missionary churches, although they 
mav now be in peace, that it is and has 
long been my opinion, that a fermentation 
will sooner or later take place in them all; 
for there is so much filth and rotten parti- 
cles in the scheme of missions, that those 
churches must spew forth the filth. As 
proof of which, missions has divided the 
churches of the Raleigh Association, the 
Chowan Association, and the Neuse Asso- 
ciation in three parts; and the Kehukee 
churches have it is hoped, spewed out most 
of the filth of missions, for our last was 
held with more love, peace, and harmony, 
than any since missions began to trouble 
and break her peace and union — besides. 
mentioning as proofs the division of a great 
number of other churches and Associations 
throughout the United Slates. And as 
proof, that many churches which were once 
In peace on the subject of missions are 

now in ferment, and many shifted on Ke- 
hukee ground, although the Kehukee As- 
sociation has been a target for the shot of 
money-begging priests for a long time, yet 
as a mother in North Carolina she will 
not, it is to be hoped, but chide her wan- 
dering daughters hereafter, and set before 
them good example as well as precepts. 

Brother Editor, my fourth candle is 
now nearly out, andl must close. There 
is in my opinion a kind of affinity, or half- 
brothership between missions and aboli- 
tionism, it is for this, I suppose, that abo- 
litionists think to find friends in missiona- 
ries to circulate -their incendiary pieces in 
the Southern States. But 1 do fondly 
hope, southern missionaries have not yet 
so far forgot their duty of man to man as 
that; however, it is clear, in my opinion, 
that missionaries are for freeing the souls 
of men by money, tracts) andhurnan exer- 
tion — and that abolitionists are for freeing 
their bodies by human agency and incen- 
diary publications. Arid I hardly know 
which of the two is worst, in my esteem; 
for the missionaries have broken the fel- 
lowship, peace, union, and love of the * 
Baptist society — and that the abolitionists 
are trying to endanger the -lives and break 
the peace of civil society, no man can 
doubt that has read their incendiary pub- 
lications. And I think it is dog eat dog, 
about tit for tat — for I have a mean opin- 
ion of both, and boll) in my esteem are 
busy bodies iii other men's matters. Let 
abolition fanatics keep their own conscien- 
ces clean from slavery, and leave it to oth- 
ers to do the saroe; and then they would 
act as they shouWuo, since another man's 
sin will not lie at their door, if they don't 
meddle with it and carry it there by their 
own foolish meddling conceit — then I fear 
it will he blood for blood. 

I will now, brother Editor, conclude this 
piece by saying, that I have not pointed 
out to you one half, nay not one tenth, of 
the evils that I have seen missions produce 
in 31 years. And as I have here pointed 
put some of the evils of missions, my next 
shall be, when the spirit of writing conn.'. 
on me, to show the churches the remedies, 
| und how to get rid of these evils. 


QC^Who has not a good tongue, ofoghs. 
to have sred bauds. 





£7* I'he Editor takes this early opportunity 
to request of those who may favor him with 
their correspondence, to abstain from abuse 
and ridicule of every kind; as ill comporting 
■with the design of this paper, and altogether 
unbecoming the Christian character. He 
hopes this request will not be construed into a 
propensity on his part to conceal truth or wink 
at error. He trusts that no friend of truth 
and of correct principles will be ashamed to 
express them, for want of universally appro- 
ved terms to represent them by; and that no 
favorer of this humble organ will suffer him- 
self to fall in with the almost general practice 
of sacrificing principles for persons. Remem- 
ber St. Jude's warning sign: "having men's 
persons in admiration." We should be mind- 
ful at the same time, not to have men's per- 
sons in derision. Every religious subject that 
is worthy of remark, merits a grave discus- 
sion. Error can be exposed, and all the truth, 
told, in a sober manner. 

$J* We received a few days ago a commu- 
nication from Elder J.' Culpepper, of Oxford, 
N. C. the design of which, probably is, to de- 
ter us from our duty, or to flatter us into sup- 
pression or concealment. He "desires" that 
"we may publish all that may be useful to our 
friends." This we will do to the utmost of 
our ability. He informs us that there are, in 
North Carolina, 25 Baptist Associations, 20 of 
"which he says, are missionary Baptists. This 
■would leave but 5 anti-missionary. Accord- 
ing to information worfLfc of credit, together 
with our own knowledge, there are 8 Baptist 
Associations in the State opposed to the spu- 
rious institutions of the day. 

He expresses "no doubt" but that we shall 
"pursue a course different from what he ap- 
proves;" and if we "act conscientiously he has 
no objection." We are not accustomed to 
shrink from the frowns of men, nor to deviate 
to either hand for their applause; consequent- 
ly, Elder Culpepper's disapprobation to our 
Cmrse weighs in our scale, not a grain. As 
it regards our conscience, it stands well ap- 
proved and clear; yet we have a safer moni- 
tor than this to direct our cours", — "a more 
sure word of prophecy," whercimto we take 
heed, and hope that our conscience is regula- 
ted by that. He who departs from it, (i. e- 
the scripture,) though he act conscientiously, 

yet he needs a friend in all haste. For this is 
the religion of Saul before his conversion. 
Mark it: "I verily thought with myself Aiat I 
ought to do many things contrary to the name 
of Jesus of Nazareth, which things I did." As 
he declares he found the way he was then 
pursuing, to be unto death, all who are gov- 
erned by conscience alone in religion, must 
equally be 1 in the way to death. 

Elder Culpepper states, that in their mis- 
sionary churches, they have for a few years 
past, baptized froii* 3000 to 4500 persons, 
while the anti-missionary brethren have bap- 
tized from 180 to 200:— that these results af- 
ford ground to hope God is with them. This 
reminds us of a certain passage of prophecy: 
"The heads thereof judge for reward, and the 
priests thereof teach for hire, and the proph- 
ets thereof divine for money: yet will they 
lean upon the Lord, and say, Is not the Lord 
among us? none evil can come upon us." Mic. 
iii. 11. It is one characteristic' of false reli- 
gion, to boast of its correctness from numbers, 
and taunt others for their paucity. Elder 
Culpepper bids us, if we are certain we are on 
the Lord's side, to "go ahead;" [This is from 
another language.] that they "shall press 
forward." We have every reason to expect 
perseverance, where money is the constant 
supporter and incentive. He .concludes with 
what we cannot but consider a religious 
threat: "And although you may consider us 
heretics, and our institutions a curse;, yet if 
when we all meet at the bar of God, he should 
pronounce us good and faithful servants, and 
our numerous followers should be permitted 
to sit down with Abraham, Isaac and Jacob in 
the kingdom of God, you may then feel very 
different emotions from what you now feel." 
It is very true that none of us know beyond all 
contradiction, that we are the saints of God. 
For faith, which is the substance of things on- 
ly yet hoped for, and the evidence of things 
out of sight, is the highest knowledge of cut- 
gracious state. As for our poor self, we nev- 
er could cltim this great honor, "well done 
thou, good and faithful servant." We hope 
we shall enter into rest, but not as a reward 
of our own goodness and faithfulness — if we 
ever will show what great things grace 
can do,— it will be upon the same principle 
the malefactor from the cross got there; and we 
feel that we could willingly give him our hand- 

Wake Forest Institute. — Bv a commu- 
nication from the Institute 'to the Editor of 
the Biblical Recorder* dated Sep. 10, 


1835, we perceive that a church is con- 
stituted at ilie Forest, which has called to 
the pastoral care "President Wait, associ- 
ated with Professor Armstrong.'^ The 
writer of said communication uses the fol- 
lowing: "while beholding seventy young 
men from different parts of the State, 
young men of mind and intelligence, 
young men who perhaps in a few years 
will hold the reins of government, raising 
a united shout to God." It appears to us, 
(to treat the subject gravely,) to have been 
a singular, if not an extraordinary reli- 
gious exercise, to associate the thought of 
the reins of government at the same mo- 
ment, with the transport of a united shout 
of seventy souls to God. We confess, 
however, that the thought is not very un- 
natural, when we reflect, that legislative 
patronage has been sought and obtained 
for the Institute. Nor is the constitution 
of a church at that place, very contrary to 
what might reasonably have been expect- 
ed. We have no objection to any officers, 
from constable up to President, on account 
of their Christianity. Would to God they 
Were all Christians indeed. But no indi- 
vidual, body, or community of religious 
people, has ever, when influenced by a tru- 
ly Christian spirit, sought legislative pat- 
ronage in our country, beyond what the 
Constitution guarantees to every denomi- 
nation. The spirit which seeks it under 
the cloak of piety or benevolence, wlien 
revealed, will show itself, stern, rugged, 
and ghastly — cruel, unfeeling, and oppres- 
sive. We desire, (and we imagine all 
Christians do the same,) that ourselves 
and all the followers of Christ be strictly 
obedient to the laws of our country. We 
as a Christian a,re a royalist,, as we hope, 
under the Kigg of Kings; discarding all 
gentile dominion, pharisaic anarchy, and 
legislative patronage. We frankly own 
that President and Professor, attached to 
the pastoral care of the church of Christ, 
to us, sound odd enough. What will be 
the end of ihese titles? — Ed. 


Brother Editor: — Lately there fell into 
my hands the specimen of a periodical, 
under the above title, which I was high- 
ly pleased with, as it purposed to sup- 
port and vindicate the ancient doc- 
trine and practice of the old Baptists of 

the New Testament days, and our Bap- 
tist fathers of these United States, and 
elsewhere. The reason why (in part) it 
was pleasing to me was, because so many 
upstarts latterly have arisen, many of them 
calling themselves Baptists, whose prin- 
ciples and practice are derogatory to the 
ancient Baptists, some of them in one point.' 
and some in another. And I being now in 
the seventieth year of my age, and having 
been about forty years a member of the 
Kehukee Baptist Association, and about 
thirty her clerk; which Association has 
been for some years past a target for vain 
puffers to shoot at, and no paper establish- 
ed for her to vindicate herself through; and 
as now a prospect is offering, for her to 
vindicate her doctrine and practice 
through, it gave me much joy in my 
old age, to find there would be a stand ta- 
ken from the press as well as the pulpit a- 
painst the prevailing errors of the day. 
For surely there never were more errors 
spreading abroad than in these last years; 
some from persons calling themselves Bap- 
tists, from some authors among them, and 
some they have borrowed from other so- 
cieties or sects; some as to doctrine, and 
some as to practice, which are derogatory 
to the scriptures of truth, and the expert 
ence and faith of our predecessors. In 
doctrine, from Dr. Fuller, over the wa- 
ter; and Mr. Campbell, in the western 
States; and Mr. Clark, in the eastern 
counties of North Carolina — and many 
other upstart ministers, of the Arminian 
brood. In practice, they have done the 
same, in borrowing from other sects of re- 
ligionists, when they could not hatch them 
fast enough themselves; and did not look 
into the scriptures for them, or. desire to 
take them from the scriptures. No, for 
the scriptures are all fair and of a piece, 
and therefore will not admit of an amalga- 
mation of law and grace; and is opposed 
to the schemes of man, and checks human 
pride; therefore, men in nature hate the 
plan that is calculated to lay low 'their 
pride and self importance. They have 
borrowed lire practice of camp meetings, 
(this is why we hear of Baptist camp 
meetings,) and alio marking some of their 
benches or seats, even in (he meeting hou- 
ses, with a large !\1, and calling them the 
mourner's seats; and others, a lar^e A, and 
calliim; them the anxious seats or benches; 
aj)d also set up. something which they ca!;l 



altars. These they have taken from the Co- 
lumbian Presbyterians and the Methodists; 
to those they are beholden, and not to 
Christ nor his apostles, nor an}' of the 
ancient saints. And by these machineries 
they pretend they can help God to con- 
vert the sinners; hence when their main 
spring (money) has in their estimation 
prepared a young man to work the ma- 
chine, you may hear the cry, if yon want 
to get religion come to the mourner's seat, 
and- yon will find Christ there; while ano- 
ther is crying, lo, he is at the anxious seat, 
come and get converted; but a third is say- 
ing, he is in the altar, come into it, and 
we will give Jesus information thereof, and 
you will get religion. This I do not dis- 
pute, but it will not be genuine religion, 
but only the religion of the world, and trot 
Christianity. These are the steps that 
men take to make Christians, differing 
from God's way, which is by his spirit's 
working on the immortal soul to inform 
the judgment, and not the firing of the 
natural passions. This is why we see so 
vast a difference in after life; some holding- 
on their way, and some turning back to 
the weak and beggarly elements of this 
world. The one sort of professors consti- 
tute the Zion of God, and the others are 
barely nominal professors; the one estab- 
lished on the doctrine of the apostles and 
prophets, and Christ the chief corner store; 
the others on a sandy foundation, hence 
why the gates of hell prevail. Many of 
these men made ministers would better 
suit the ball room than the pulpit; and 
while they are crying, lo, here is Christ, 
and lo, there — we remember what Clirist 
told us about it, eighteen hundred years 
ago, and advised us not to follow them. 

Now, brother Editor, if your little (des- 
pised piece, as 1 expect it will be to the 
pride of vain man,) can, and will be able 
to bring to fair view the difference between 
Christianity and the religion of the world, 
(with the aid of your correspondents, )\\ 
bid you God speed in that good cause; and 
may some of you be enabled to speak a 
word in due season to the poor saints of 
Christ, which are the butt of satan's envy, 
and his emissaries, in the bounds of (he ol I 
Kehukee Association, (which was the third 
one established in these Uniud States.) 
and lo all saints, or children of God by 
grace. i'\>r many of them are weak, and 
faint, and well ihev mav, for the arrows 

of sarcasm and error, are levelled at them 
continually; and they will be pushed, 
shoved, hooked and horned by these wild 
beasts of the forest, until they come forward 
and defend themselves, by supporting truth 
and detecting error and exposing it. You 
may expect by so doing they will call you 
every thing but a clever fellow, or Chris- 
tian, because you have taken a stand a- 
gaint the errors of the day; but I would 
wish you to remember what Christ for your 
encouragement said: greater is he that is 
with you, than he that is with, the world. 
I suppose they will wish you were out of 
their way, (and perhaps out of the World,) 
rather than to be exposed by you, and the. 
shame of their nakedness openly appear. 

In my youthful days of Christianity 
God's ministers preached and prayed, and 
left the event with God. But of late. 
years, (with many,) God is not to be 
trusted, without their having a finger in 
the pie, in converting sinners to God. 
Well may we sav, as Paul ?aid to the Gal- 
latians in his da}': O, foolish Gallalians, 
who hath bewitched you, that you should 
not obey the truth? The truth is what they 
hate and despise, and error that which 
they love. I long in my aged days to see 
the mouth of gainsayers stopped. It is the 
ardent wish of your unworthy brother in 
the bonds of the gospel. 

JOS. BIGGS, Sen'r. 

Williamston,.N. C. 1836. 



. {continued.) 
Additional remarks on the nature of the 
JYeiv Covenant. — We have remarked that 
the new or second covenant was concluded 
between the sacred trinity. This cove- 
nant, upon which the promise to Abraham 
rested, was confirmed before of God in 
Christ. GaU lit. 17. The promise of in- 
heritance made to him was by faith and 
not by the law, and consequently was a 
confirmation of the covenant which was 
made before of God in Christ. The gifts 
for the profit of church and ministry are 
according to the will of (lie Holy Spirit. 
Brft all these worketh that one and the 
sfcrf sam" spirit, dividing to every man sev- 
erally as he will. 1 Cor. .v.. IT. The 
will of the spirit is but the will of God; 
and the. dispensation of his gifts is only a 

V\l I'M ill VE BAPTIST. 


regular course of fulfilment according to 
eternal arrangement. If the sovereign 
disposal of gifts be denied to llie Holy 
Ghost, so that he must wait to receive in- 
structions, this at once destroys the divine 
trinity; it leaves the Holy Ghost a mere 
subordinate — an under agent, strictly 
speaking, without any will of his own. 
He is called that Holy Spirit of promise, 
Eph. i. 13, which he could be without a 
covenant-understanding between the trini- 
ty, upon which he was promised. The 
angel announced to the shepherds, (con- 
cerning Jesus,) He shall save his people 
from their sins. As this could not have 
been proclaimed without a covenant be- 
tween the Father and the Son; neither 
could pur Lord have declared before his 
departure, concerning the Holy Ghost, he 
shall take 1 of mine and shall shew it unto 
you, unless he had authority founded in 
the same covenant to say, '*he shall." 

We remarked also in our specimen co- 
py, that the old covenant had human 
righteousness as a condition of living and 
of happiness: the new has the righteous- 
ness of Jesus Christ by faith for life and 
salvation. Respecting the old rt is writ- 
ten. For Moses described! the righteous- 
ness which is of the law, that the roan that 
doeth these things shall live by them. 
Horn. x. 5. As it respects the new, the 
imputed righteousness- of Christ is that, 
and that above which ever has, in every 
age and country, justified any sinner be- 
fore God. The sum of our creed is this: 
Our sahfrtion is wholly of (iod. The 
-pride o/ the human heart is not fond to ac- 
knowledge this; it will not own that we are 
absolutely dependent on God for salva- 
tion. Hence it has been assiduously em- 
ployed to form a system of doctrine which 
will admit merit in human righteousness. 
This gave rise to the doctrine of the Phari- 
sees, of the Ebionites, the Arians, Socini- 
ans, Arminians, Presbyterians, Quakers, 
Wesleyan Methodists, Free willers, and 
others, who insist upon the merit of works 
of our own; maintaining that unregene- 
rate men are able of themselves, by the 
proper exercise of their own free will, to 
render themselves fit objects of divine fa- 
vor. Christ's own obedience to the law of 
God constituted that righteousness which 
is imputed to men by faith, or through 
faith. As it is written, By the obedience 
of one many shall be made righteous. 

Rom. v. 19. By the obedience of ewe, not 
by the obedience of many; — shall be made 
righteous; not make themselves righteous. 
Again: That I may be found in him, not 
having my own righteousness which is of 
the law. but that which is through the faith 
of Christ, the righteousness which is of 
God by faith. Fph. iii. 9. Again: This 
is the name whereby he shall be called, 
NESS. Jer. xxiii. 6. From the above 
passages and many others of like import, it 
is evident that al) human righteousness, as 
accounted either preparatory to a gracious 
state, or meritorious of divine favor, is 
abomination in. the sight of God. 

We also declared the new covenant is 
written on the heart. For it is written, \ 
will put my laws into their mind, and 
write them in their hearts; and I will be to 
them a God, and they shall be to me a 
people: — Fori will be merciful lo their 
unrighteousness,- and their sins and their 
inquiries, will 1 remember no more. Heb. 
v. 10, 12. This is the very thing al! the 
saints of God need, — that he should be 
merciful to their unrightousness: for poor 
tilings, they fee! they have no righlousness 
of their own. Instead of asking God to 
remember their holy principles and good 
conduct, they would rather pray God to 
forget it all, — to forgive" it all. Upon no 
other principle than that of the covenant 
ofgrace could God be, or promise to be, 
merciful to their unrighteousness. His 
laws written in their hearts, with faith and 
joy and love is what, amidst frailty and 
tremblings, gives them good hope through 
grace. Inclosed hi this glorious cove- 
nant shall the saints of God on earth in 
hope lean heavenward, taste sweetness in 
their tribulations, feel their feeble hands 
gain strength as they cast themselves 
humbly in trust upon the righteousness of 
the Lord Jesus; and in this dress quit 
earth arrayed for heaven, to be forever 
with their Lord at. home. 

(to be continued.) 

[Circular Letter from the Little River 
Association of 18-34, addressed to the 
churches composing that body.] 


"Ought we not, in the present a<re, to le 
acquainted luiih Ck&'rtih kisitifyT' 

"■That which has been may be again" 




When Christ Jesus was on the 
earth actually engaged in accom- 
plishing the never-failing scheme 
of redemption for his people, and 
to unite them together in a band of 
vital union, by revealing himself to 
them, he firs*, called a little band 
which he styled Apostles. To 
these twelve, he added severity o- 
ihers. These eighty two he called 
disciples, whom he sent out to bear 
the tidings of God's method of sal- 
vation abroad to the world. The 
form of church government, princi- 
ples of faith, and the Ordinances of 
the Gospel, were settled and estab- 
lished by Christ while on the earth, 
and was left to none other (however 
high their station,) to change at 
pleasure to suit the limes. But the 
whole power was invested in Christ 
as an infallible head; for thus saith 
the prophet, "Unto us a child is 
born;" "the government shall be 
upon his cdioulder;" "and his name 
shall be called Wonderful Counsel- 
lor;" . and this same Jesus says, 
''All power in heaven and on earth 
is given into my hand:" And know- 
ing that he was not to stay long on 
the earth wilh his little band, but 
must leave them and return to the 
Father from whom he proceeded, 
he taught them all tilings necessary 
l'«*f them to know; both as regards 
the principles of faith, and the rules 
by which his church was to be gov- 
erned to the end of the world. 
And with a view to establish and 
perpetuate harmony in the church, 
he gave them a rule which placed 
them on a level as brethren and 
sisters, without any offices of distinc- 
tion, as may be seen by the follow- 
ing: "Ye know that the princes of 
the Gentiles exercise authority up- 
on them; hoiii shall not be so with 
you." "Be not ye of men called 
Rabbi; lor one is your Master, even 
Christ:" and thus takes his leave 
of them with these heavenly injunc- 

tions, "teaching them to observe all 
things whatsoever I have command- 
ed you." 

After the resurrection of the Sa- 
viour, it seems the Apostles under- 
stood the instructions of their Mas- 
ter far better than those who, in af- 
ter limes, tell us, that neither Christ, 
nor his Aposiles, gave a definite 
rule of church government, princi- 
ples of failh, or mode of administer- 
ing his ordinances; and for this rea- 
son they smoothly tell us, it makes 
no difference which way — let us all 
commune together. If it be admit- 
ted that the Apostles acted by Di- 
vine inspiration, (and this, it would 
seem, no christian man would de- 
ny,) it then follows, that the faith 
and practice of the primitive chur- 
ches, which were established by the 
Apostles, was also of Divine origin. 
In those early times, the church 
consisted first of members (for 
without which there could be no 
church;) secondly, of deacons and 
elders: The members were first in 
authority; and this the Apostles 
shewed by their examples, that no- 
thing of importance was to be 
transacted but by their unanimous 
consent. Acts i. 15, vi. 3, &c. 
And such proceedings .were both 
scriptural and necessary, in. order to 
preserve a union among themselves. 
It therefore was the church which 
chose her own teachers; received in 
their fellowship those, though weak 
in the faith, who were able to give a 
reason of their hope; And this 
they had a right to demand of all 
those who asked communion with 
them. It was the church who ex- 
eluded unworthy members; restor- 
ed the penitent to their forfeited 
privileges; passed judgment on all 
subjects of controversy; no titles of 
distinction; no uppermost seats; a 
perfect equality. And this produc- 
ed an amiable harmony: The elders 
were servants of the chureli—^boih 



church and elders servnnts of Christ cities could nol extend their inspec- 

as ! heir head. All were brethren 
— all were sisters, and all unite 
with the Apostle in this soul-cheer- 
ing truth, that Christ "is the head 
of the body, (the church,) who is 
the beginning, the first born from 
the dead, that in all things he might 
have the pre-eminence. Behold 
how good and how pleasant it is 
for brethren to dwell together in 

But the Apostles were'scarcely 
cold" in thejr graves, before the 
Spirit that began to work in the 
days of St. John, shewed itself 
openly in the changes that were 
made. The elders who had form- 
erly labored in the church stood in 
no need of superior or President to 
maintain union and order. But 
now the number of the elders in- 
creasing with that of the church, 
one of those elders or prebyters 
was appointed to preside over the 
rest, whose business it was to dis- 
tribute among his brethren their 
several tasks, and be (as they sup- 
posed) a centre of union to the 
whole society. This was the first 
departure from the Apostolic rule: 
But, said they, don't be hurt wiih 
us; we have the good of the whole 
society at heart; let us all peaceably 
commune together. This Presi- 
dent continued, in the second cen- 
tury, to have the care of our Chris- 
tian Assembly, possessing quite 
limited powers. But the power 
and jurisdiction of these Presidents 
were not Iqng confined to these 
narrow bounds, but soon extended 
themselves, as may be seen by the 
following events: For by the united 
labours of the elders and presidents, 
new churches were collected in the 
neighboring towns and villages, 
which grew into a kind of circuits, 
or ecclesiastical provinces, which 
the Greeks in those days called dio- 
cess; so that the presidents of the 

tion to all the churches, scattered 
abroad as they were. Assistants 
or deputies were appointed, who 
were distinguished by the titles of 
county bishops, who held the mid- 
dle rank between the presidents and 
elders, being above the one, and 
below the other. This was the se- 
cond departure from the Apostolic 
rule. But, say they, be in peace; 
we have done it for the spread of 
the Gospel; don't you see how the 
church flourishes'! Let us all com- 
mune together. In primitive limes 
the churches were independent; no 
assembling of councilsby which to 
enact laws or canons for their gov- 
ernment; neither has such proceed- 
ings the least shadow of proof in 
the New Testament; nor was such 
a thing in the church during the 
first century. It was in the second 
century, that the custom of holding 
councils began: First* in Greece; 
and then spread through other parts 
of the world. These councils, 
which took their rise about the mid- 
dle of the second century, soon 
changed the whole face of church 
government; which did much injury 
to the feelings, and diminished the 
privileges of the church, yet vastly 
increased the power of the presi- 
dents. This was I he' third depar- 
ture from the primitive rule. Yet, 
said they, don't you see us busily 
engaged in making regulations for 
the church, and to advance the 
cause! Let there be no strife; let us 
all commune together. One effect 
of these councils. was, the unscrip- 
tural promotion of one minister over 
another; for, under the pretence of 
keeping order in these Assemblies, 
some one must preside; and this ap- 
pointment generally fell on one of 
the former presidents, who was con- 
ducted to the chair under the title 
of Bishop. And here we may date 
the rise of bishops, in the manner in 



which the Pupal Church now un- 
derstand it. 'Fiiis was ihe fourth 
departure,' from the primitive rule. 
For these bishops spqn forgot their 
once humble tone, and began to as- 
sert their authority, turu their influ 
ence into dominion, and their coun- 
cils into laws, and prescribed rules 
of faith and modes of government. 
Bui, said they, let us all commune 
together. The church now began 
lo assume ihe form of a creature of. 
the state; and as such, had a very 
great increase spreading through 
different provinces of the earth, 
which gave rise to an additional set 
of officers, styled Patriarchs. These 
were to take something like a gen 
oral oversight, and see that the 
movement of the machinery went 
well on; for error had not yet arrived 
to its highest period — this being 
the filth departure from the Apos- 
tolic rule. But, say they, let us all 
commune together. 

These patriaohs, having no supe- 
rior among them, the Bishop of- 
Rome was therefore invested with 
the title of Prince of the Patriarchs, 
which was the sixth departure from 
the Apostolic rule. But, say they 
we are gaining ground, let us all 
commune together. This opened 
a new field o( honors and profits. 
The Bishop of Rome, (now Prince 
of the Patriarchs,) became proud of 
his station, and cast an underserved 
reproach on the holy religion. But 
by the church imitating the world, 
in conferring these high sounding 
lilies, their numbers increased, but 
not their joy. Error, however, not 
having yet arrived at its most inso- 
lent height, as will be seen by no- 
ticing the events which took place 
under the reign of Constantino, the 
Christian Emperor, so called, he 
pursued the same policy that the 
Popes and Kings of England had 
long since exercised. By estab- 
lishing his religion, he made it as 

pari ol ihe stale; and to ma!;' 1 it 
respectable in the ^yt'fi of man, he 
provided sumptuously for those 
who should work the machine; and 
from l hence religion became a trade: 
And he was probably the first, who 
(hade religion a state engine, and 
hired men (said to be ministers of 
Christ) ■ 1,0 be his workmen. The 
splendid churches and princely liv- 
ings of ihe clergy, induced l hem 
lo maintain siu'h a religion as this, 
at all hazards. This opened a 
floor for a flood of errors, (".like 
swarms of Egyptian locusts in ihe 
days of Pharoah.) But, say they, 
wonderful change which has con- 
verted Rome from Pagan to Chris- 
tian: so let us all commune togeth- 
er.- We find religion now advanc- 
ed to a station where it received 
the hot-bed protection of civil pow- 
er, while the primitive authority of 
both church and elders, was with- 
drawn from them, and placed in ihe 
hands of the bishops, with a view to 
rid themselves of all opposition or 
influence from the church or inferi- 
or clergy, that they inight peacea- 
bly divide or dispose of the revenues 
of ihe cliureh without any to control 
them. Strange revolution! A few 
years ago ihe minister of the church 
of Rome was a poor, humble, des- 
pised and persecuted man; but by 
this new change, he is elevated to 
the Jewish title of Patriarch. From 
this lofty eminence he' looks down 
and beholds Arch bishops, Bishops, 
Elders, Deacons, , Sub- deacons, 
Readers, Exorcists, and people 
moving under him, yet called him- 
self a servant of Him who said "Be 
not many masters; 1 ' "it shall not be 
so- with you." The patriarch of 
Rome exceeded all his 'brethren in 
the splendor of his church and the 
riches of his revenues. Many were 
the deep groans that escaped the 
bosoms of humble christians. But 
the tone was now about to change: 



It was now, submit and commune 
with us, or seek your protection in 
some distant mountains, dens or 
caves of the earth. I have no doubt 
hut that God was preparing the 
distant valleys of Piedmont to re- 
ceive those sufferers, where they 
might enjoy communion together. 
This wide departure caused Prieeo, 
an elder, in the fifth century, to ex- 
cite divisions in Armenia, Pantico, 
and Capadocia, who boldy asserted 
that there was no distinction amon<: 
ministers in primitive times. But 
what could valor do against such 
fearful odds, having to contend 
against the arm of civil power, and 
priestly despotism'! But the myste- 
ry of iniquity had not yet shown his 
entire deformity; for by the division 
of the Greek and Roman church, 
wlueh event was the result of a 
strife between the patriarchs which 
should be the greatest, the patri- 
arch of some was raised to the title 
of Universal Bishop; so that by the 
beginning of the sixth century, 
scarcely a vestige of the ancient 
rights remained. Now what say 
you! Are you prepared to commune 
with such a ghastly monster as this? 
No, said the YValdenses; for after 
these strange acts, probably in the 
seventh century, they resolved to 
lake a long farewell oftheir homes, 
country and kindred, and made 
their graves in sotne distant forest. 
See them exposed to chilling damps 
on bare freezing ground — dropping 
many a tear by the way of their 
lonesome march to the distant val- 
leys of Piedmont, that they might 
hold communion with the Father 
and with his son Jesus Christ, and 
also with one another. See what 
a christian man will do for con- 
science sake! Not long after these 
events, in consequence of the most 
part of the Humble followers of 
Christ withdrawing to distant quar- 
ters ©f the earth, it gave the bishops 

a more unbounded sway, as ihey 
had less resistance. The Univer- 
sal Bishop was soon made a Tem- 
poral Prince, and from thence n 
Pope. After which, the world was 
welcomed in the church to the ex- 
clusion of the humble christian. 
The reading of the Scriptures was 
forbidden by the Pope; which left 
all the world to wonder after the 
Beast, whose names were nut writ- 
ten in the Lamb's Book of Life fro to 
the foundation of the world. 

And now what say you? Is there 
any christian, with all these facts 
before his eyes, who is ready to 
throw open the doors of communion 
of sufficient width to admit it) this 
scarlet-coloured Beast, with a host 
of Popes and Priests silting there- 
on, as one who is drunken wilh the 
blood of the martyrs of Jesus? Yet 
you see this is a fair conclusion on 
the principles of a general commu- 
nion. Some, however, may say, 
that the errors of this enlightened 
day, are very small; and as such, 
should be no bar. But have we 
tio< seen, in ages' past departures 
from the faith were stnall at first, 
yet tamely submitted to by some, 
and not resisted by others, (lest it 
should be known on which side they 
were,) until at last they made a 
Pope? And what has been, may be 
again. Since the days of Luther 
and Calvin, (which was in the fif- 
teenth century,) the church has- 
been wading out by divisions and 
sub-divisions, agreeably to the ad- 
monition: "Come out of her, my 
people." And when God's ser- 
vants come out, they leave the grea- 
ter number behind. Therefore, 
brethren, be not dejected. Al- 
though yoU are a feeble band, travel 
on towards the Philadelphia!* 
Church State, whom God declared 
to be without blame. And if any 
should ask, saying. Are there no 
christians except among you? An- 



swer' Yes — probably thousands; 
whose Pastors have caused them to 
err, by instilling into their minds i he 
doctrines of men: such as the doc- 
trine, that all are bom in a statu of 
justification, universal atonement, 
works to merit grace, falling from 
grace, with many others of the like 
kind — while those who preach 
them, say, free grace — free grace. 
Strange inconsistency! From such 
iron& -clay, may the Lord deliver ns. 



Through earth, a maze, cnwrap'd in mists 
and shade, 
Pass countless throngs, in has-te to reach 
their bourn; 
Nor, still or on, the tide of time is staid, 
Till moor'd beyond whence passengers re- 
Some, lost in dreaming, reckless, urge their 
Some catch a glimmering taper's twilight i 
To some but nature's light's delusive way; 
A few advance by sacred light sublime. 

From the dark lonely waste is sometimes 
Reflection's whisper, "Vthis the road to 
Response falls back, "the way is broad and 
"So many vow 'tis right, I'll sure bebless'd." 

"With nature's lore, in reason's path I'll run; 

"These tell me doing well will merit heav'n, 
"Will cancel past offences, — will atone, — 

"Will purchase rest, when 1 with God am 

With this false hope one moves along at ease, 

Till earth recedes and judgment is descried, 

The Lamb in wrath: — dire horrors on him 


When rocks refuse to crush, or mountains 


A chosen few with eyes before, behind, 

Keen piercing deep beyond inceptive time; 

Explore Clod's love, his purpose, ever kind, 
Predestin'd, bought, and born of God sub- 

Wash'd by the spirit, freed from sin and seal'd, 
Theyseal with grateful heal t.God's word as 

Believe, adore, and love it, as reveal'd, 
In frailty live on earth, above it too. 

Their mind, attun'd, conforms to God's blest 

Tlieir flesh, unciutngM, pursues the law of 
I would do only good, say they, but ah! 
Evil is present as if sworn to reign. 

From tears to sin, from sin to tears again. 
Lame, limping slowly on in sorrow's road 

With bleeding feet; and hearts oft piere'd 
with pain, 
They groan in earthly tents, but lean to God. 

Death Comes to their relief; their tears are 
Their feet are heal'd, their hearts are eas'd, 
their groans 
Are hush'd: (beyond the grave sin makes no 
Nay more they fall and rise with broken 
Some but now setting out, some midway on, 
And some are breathing now the last weak 
While some are gather'd round the glorious 
Their journey's ended, their distress laid by. 

Grace sav'd the part that now in glory rest, 

Grace sav'd the part that suffer now below; 
And through eternity which cannot waste, 
' The saints in heav'n will sing what grace 
. can do. Ed. 

— mi^^ 


For the Primitive Bafitist. 


Joseph Biggs, Sen. Williamston. 
Joshua Robertson, Gardner's Bridge. 
George H. Alexander, Columbia. 
R. M. G. Moore. Germanton. 
Benjamin Briley, Jun. Greenville. 
James Southerlancl, Warrenton. 
Stephen J. Chandler, Mc Murray's Store. 
John A. Atkinson, Bensboro'. 
Jesse Gully, Averasboro'. 
Foster Jarvis, Swindell's P. O. 
William Smaw, Washington. 
Benjamin Bynum, Sfieight's Bridge. 
James Wilder, Undersoil's Store. 
Parham Packet, South Washington. 
William Exum, Waynenboro' . 
Francis Fletcher, Elizabeth City. 
Wilson W. Mizell, Plymouth. 
John Lamb, Camden C. H. 


Keniuel C. Gilbert, Sydnortville. 


William Moseley, Bear Creek. 
Robert Gillum, Fayetteville. 
A. Cleaveland, McDonough. 
James Henderson, Monticello^ 


L. B. MoseTey, Cahawba* 


[To save the trouble and expense of remit- 
ting receipts, we will note in each paper the 
money previously received for it.] 

Aaron Atkinson, 
Benjamin Bynum, 
Chas. W. Knight, 
Robt. D. Hart, 
Thomas Godwin, 


Wm. Moseley, $10 
Frances Fletcher, 5' 
John Lamb, 5 

A. Keatun, 1 


s®iti2» ww Hiss aaOTMiK 

Printed and llublislied by George Howard, 


"Come nut of $er, mf people*' 

VOL. I. 


No. 2. 


— B— 


Brother Editor: I now intend to com- 
ply with my promise in my last, which 
was. a-. I had in that pointed out the eviN 
of a mission spirit, so in this to point out 
lo the churches of the United Stales haw 
to set rid oi those evils — which is now the 
subject before you, should you see cause 
lo publish it. 

And first.. It is well known to all well 
read historians of church history, that 
the , preaching of the gospel -founded on 
begging, or soliciting money for it- 
spread, began with the church and lia- 
bylom-di whore of Rome, and not with 
Jesus Christ nor his apostles, nor their 
Miceessors for the first 300 years of the 
Christian church. They never laid mo- 
ney as- ve nest egg, nor as the stimulus to 
■the spread of the gospel, nor its preaching 
to the chuich or world —any man that can 
disprove il, will do me a favor to do so. 
If my memory serves me, la and 
the Pope's propaganda for the spread ol 
the gospel by the_aid of money, are the 
two first nest eggs laid of this sort; they 
were the first that made the basis of the 
spread of the gospel lo rest on money. 
And thus began the mission-moneyed 
spirit, if my memory serves me; but 1 ac- 
knowledge it in some measure fails me, 
and I am glad I know it. Yet I am sure 
of this, that neither Christ nor his apos- 
tles (who should be the examples for after 
minister^ founded the spread nor preach- 
ing ol the gospel oh money. And I am 
equally sure, that the founding the spread 
of what missionaries calf gospel, and the 
preaching of their gospel by the aid oi 
money-begging societies, are the inven- 
1ions of the priests and the artifice of the 
devil — of the priests to make money, and 

of the devil to corrupt the truth and di- 
vide Govt's people, :<nd set I hem to de- 
vouring and reproaching one another. 
For salary or money has never failed to 
corrupt 'the ministry, because an hireling 
cannot preach the truth; lor the truth has 
in all ages and in ail countries been offen- 
sive to carnal men; therefore, the hireling 
must preach something beside truih to 
please, or of course he will not be hired 
more by them that had hired him hereto- 
fore. Add the bait money to the minis- 
try and it opens a door for the devil's cor- 
rupt ministers in sheep's clothing to enter 
the fold and ministry, and devour anil 
scatter the flock. For I tell you, again 
and again, that the whole tenor of the Old 
and New Testament shows that the murk 
of a devil minister is gain by godliness, 
money by his religion, and thai he loves 
the fleece more than the flock, and wants 
pay lo serve God. Strange indeed that I 
must pay a man wages for doing his duty 
or serving his God. So that whenever 
you find a man that cannot preach with- 
out pay, and' won't preach but for pay, or 
goes where he can get most pay, or lakes 
methods to make money by his preaching, 
say Balaam, say Judas, say Simon Magus; 
say this man has the foot of Micah's 
priest, who ran after the Damites for high- 
er wages, and was a thieving priest also, 
for he stole Mica's gods. These are devil 
priests, 1 tell you, according to the scrip- 
tures, find I hem where you will and in 
what sect you will. And to convince 
yourself of this fact, try the prophets, 
John the Baptist, Christ and his apostles, 
and their successors for three hundred 
years — add the W'aldensian and "Hugonot 
preachers of old time, and see if you can 
find this mark on one single one of them, 
to lay plans and devise schemes to make 
money by their several ministry*, or mts- 



sions in preaching — if you can, I am yet 
a fool in Christian politics. 

2d. Then I set it down as truth that 
cannot be overturned, that all men-made, 
all sell made, and all devil made minis- 
ters go for the bag, Judas like; for he was 
the first devil go-pel minister, although 
the Old Testament shows very plainly, 
thai there had been many prophets of the 
same cursed bag breed before him. And 
this same bag-breed are now to be found 
in the world, without lighting a candle lo 
look for them. And the reason is, thai 
the devil has neither love, grace, nor glo- 
ry to pay his minislers with; but is undei 
the necessity of stimulating and paying 
them with the bag — or in other words, he 
pays his preachers with a full bell)', praise 
and a lazy life, or the honors, profits and 
glory of this world — for Paul says, they 
serve their own belly and mind earlhly 
things — he wanted to pay Christ the glo- 
ries of this world to worship him, a black 
devil. And suppose gain is godliness, 
now none of these base views and doings 
is a mark of a God minister, nor can't be 
found among God's prophets or aposlles, 
nor his ministers of any age of his church. 
They preach like a woman who has a 
young child and full breast, she'is under 
the necessity of suckling it for her own 
ease and not lor pay. Would you not think 
that woman a brute, who would charge 
the son of her womb for sucking her breast, 
that the God of nature has freely bestow 
ed and filled for the nourishment of her 
children? Yes, sir, such a woman is worse 
than the brutes — so is such a minister of 
God. God has filled his heart with the 
sincere milk of the word for his children, 
and I say he is worse than a brute if he 
don't freely give it them. Yet the mo- 
ther must eat, or no milk for the children; 
so all churches should feed God's minis 
ters, that they may give milk. This is 
the law and the gospel — so starve the mo- 
ther, so starve the children; hence said 
Paul, he had fed with milk, &c. Hut the 
devil's, and men-made, and self-made 
ministers are hired nurses. They have 
no milk in their breast for God's chil- 
dren, they serve for pay and so feed God's 
children on the pot liquor of morality and 
self doings, on which all God's children 
will starve and become leaner' than Pha 
raoh's kine. God's minislers have al 
ways preached, if they got nothing, or re 
pioach instead of praise, loss lor gain, 
death for life— persecution, affliction, and 

poverty hinders them not, for the necessi- 
ty of a lull breasted mother is laid on 
them, and woe is ihern if they preach not; 
and this woe, like a full breasted mother, 
they feel less or more, to suckle the chil- 
dren of God. Suckle the childien, and 
the minister of God feels ease and loses 
nothing but that which pains him as a 
mother to keep. Then minister and 
church are both benefitted, he by preach- 
ing and they by hearing, as the mother's 
pain in the breast is relieved and the hun- 
ger of the child is satisfied. So. I say, are 
the feelings of a minister of God, find him 
in any sect or in any age of the church; 
and it is strange lo me, that the churches 
with the scriptures in their haj>ds can't see 
that God has laid his ministers under the 
necessity of freely preaching the gospel to 
them, and laid the churches equally under 
the same necessity of freely giving their 
minister support, bountifully, and not by 
begging, constraint, or grudgingly. 1 say, 
surely the churches are either blind or ex- 
ceedingly covelous, not knowing that God 
has laid his minislers under necessity, and 
that the churches bountifully bestowing 
on ihem freely, lays God's ministers un- 
der double obligations to serve them. 
Then all ministerial support, according to 
the New Teslament, is, the minisler is to 
preach as freely as a mother suckles her 
child, and the churches are as freely to 
support him, as obedient children lo the 
divine command — lei him thai is taught in 
'lie word, communicate lo him ii all good 
things. Then it is for the covelousness of 
the churches that God has suffered all this 
hirelingship and begging societies to come 
on them to divide them, and prove the 
greatest curse to ihe Baptist society of any 
thing that has befel them since their form- 
ing churches in the United States. So 
theie is no constraint to be used on either 
side, on minisler nor church — this you 
will find to be New Testament law. Beg- 
ging is a constraint, therefore I condemn 
by Ihe New Teslament the whole present 
machinery of money schemes. 

3d. God's minislers are the churches 
servants, for Jesus' sake — but devil, men- 
made, and self-made ministers are the 
churches servants, for the bag's sake; or 
they must go to work like other home 
folks, or lose their fine coats, praise, and 
honor, and high station as they think to 
be a preacher is — when 1 had rather be a 
dung roller, and would think it higher 
honor, than to be a preacher of the devil's 



and men's make. And many (here are in 
this dark day, that prove themselves, be- 
cause they hire themselves, Judas like, 
for the bag-- such men the devil hires to 
preach, like Balaak hired Balaam to curse 
Israel for silver and honor — and thus Pe- 
ter says they run greedily after the error 
of Balaam. And if this mark don't fit the 
new scheme preachers, and some others, 
my spectacles can't be good. Let the 
churches weigh their preachers by this 
standard — does he serve you for your 
money or not? Po you really believe he 
would not serve you if you did not pay 
him? Have you hired him to preach for 
you? Take care if he should marry a rich 
wife — farewell, bright eyes — motto, no 
pay no preacher: — 

Pay me well, 

And I'll help save your souls from hell; 

Or, like the swan, 

When winter is coming on, 

I to warmer climes must gc, 

For God has call'd mt there to preach, I will 

let you know; 
And. before 1 on my journey wag, 
I must the reason let you know, it is because I 

do not get the bag. 
l*'or to work I am too grand, 
Then in the pulpit I will take my stand. 
Ariel there he speaks with artful guile. 
The re; son is he wants his. pot his neighbor's- 

meat to boil. 
His tat i~: nchly clad and spread, 
With the honest delver's bread; 
And whether he wears coat or gown, 
Hi's preaching is for money down. • 
But money down men cannot always pay, 
Then promises from church or Boards will do 

a future day. 
Pray at this do not start, 
For if 1 beg for you 1 must share a part. 
And if 1 choose to foreign climes to go, 
Whether God has call'd me there or no, 
Money in my bag i must have. 
To help me the people's souls to save. 
Tho* Peter 'thro' Jewish cities took his tour, 
And Paul the Asiatic coast did scour; 
Yet for the bag these never went, 
For God had these apostles sent. 
Yet Judas, never call'd of God, to the eleven 

himself did join, 
And this you know was bad, and thus his theft 

in manner clandestine, 
His bargain, sale trade, and death, proves he 

went for the bag. 
So men who hire out themselves to teach, 
Prove to all around that it is for the bag 

they preach. 
Judas the bag did carry, we are told, 
And it was this that kept him in the fold; 
But when greater gain of others he could make, 
He did the Saviour and his cause and his peo- 
ple all forsake. 
So let it be once to the old Baptist churches 

That in my esteem the missionaries have the 

old Baptist cause for money sold; 

And because they can by missions more mo- 
ney make, 

Therefore they do the old Baptist cause and 
their brethren all forsake. 

For had not the mission scheme of money in- 
vented been, the hireling for to pay, 

The United Baptist churches would have re- 
mained in union to this day. 

4th. To the churches I would write — 
have you hired a missionary preacher to 
preach for you? If so, slop joying him 
seven years and see what lie will do — he 
is gone, he is gone, I warrant you, swan 

5th. Have you a preacher that has 
promised lo serve you lor so much a year? 
Then hold back your mouey, and you 
soon will see whether he serves you for' 
Jesus' sake or money's sake. 

6ih. Missions and all the religious 
schemes of the day ate founded on money. 
Then let the churches and all mankind 
give their money to the poor, the naked 
clothe, feed the hurgry, t lie fatherless, 
widow and sick relieve — and then ihey 
will act as God has commanded. For the 
whole tenor of the New Testament shows 
that donations from the chuiches were for 
the poor and necessitous, and necessary 
uses; and not for young gallants in tho 
finest black. Take this plan, and not give 
one cent to missions nor a.iy moneyed 
scheme of the priests, and I will warrant 
you, down fail all their Dagons with bro- 
ken hands and heads. For by money 
they live, without it they die as dead as 
old Jupiter. For if the foundation of mo- 
ney be removed, what shall ihe missiona- 
ry do? lo work in hroadcloln and boots 
they won't, but to beg in some society's 
name they are not ashamed, because they 
can thereby play the hypocrite and share 
the fleece with the society — 1 will Leg for 
you for a dollar a day, for I am ashamed 
to beg in my own name — or for forty dol- 
lars per month, if you will hi me doit un- 
der the color of some society; then Ihe 
people won't know but il is all for the so- 
ciety, for I shall be behind the curtain; 
but in shearing time I must, have my part 
of the wool, be sure. Thus hirelings are 
not known in begging time, but in shear- 
ing time they get most part of the wool, 
as some documents before me show. 

7th. Not so at first with the apostles 
and cause of Christ. Unaided by money- 
begging societies, unbacked by law or 
power, without theological schools (that 
source of error and devilism.) or scholas- 
tic divines, unsupported by subscription 



runners, or a set of money-scheming 
priests, or salaries in hand paid lo beggar* 
by the day — the first apostolic preachei> 
overthrew the worship of idols, broke 
down the superstition of the nations that 
had been the pride of ages, planted Bap- 
tist churches in populous eities and coun- 
tries, and reformed the nations that had 
long groped in heathenish darkness, lo the 
praise and the glory of God and his rich 
grace, and not to the praise of money or 
Jnouey beggars. And although the hea- 
then raged, and Herod, and Pontius Pi- 
late, and the Jewish Priests and the kings 
of the earth stood up against the Lord and 
his 'following fishermen, backed by the 
prejudice of the long standing religions of 
the nations, yet the weapons of their war- 
fare, without the aid of money beggars or 
theological schools, was mighty through 
God to pull down these strong holds of the 
devil among the nations, and set captive 
sinners free. But now the thing is chan- 
ged: the former means used by the apo's 
ties are set at nought by our moneyed di- 
vine*, and money is made the sum and 
bonus of the conversion of the world. 
What a farce! It is enough lo make the 
devil laugh to see the priests galloping, 
with whip and spur, over Ihe world to 
conveit the world by the aid of money. 

8th. Are you a church half missionary 
and half not, then split asunder; for no 
peace will you have while you are thus 
situated. For I well know that the mis 
sion spirit is an overhearing, dogmatising 
spirit. But, say you, our preacher is a 
missionary, and what shall we do for a 
preacher? Why let him go after the bag. 
and you come out from among them and be 
ye separate, and touch not the unclean thing 
of missions, and take Christ's directions 
to get a preachers* pray ye the Lord of the 
harvest lo send you a laborer, and he will 
be worth having although the world and 
missionaries may despise him. Yet lake 
my advice, and rather pray Christ and 
wait on him for one than buy one for mo- 
ney; for whim you have bought anil hired 
him to preach for you, I would not give 
an August racoon skin for him with all 
his scholastic divinity. For you may 
search history and.this you will find lo be 
true, that almost all the errors in religion- 
matters that have been broached in the 
world, or a gre it pari of them, have come 
into the church through school men or 
scholastic divines. And I would as soon 

trust Judas as them; for they by the lump 
go for the bag. 

9lh. Are you a church where there are 
three, five, or ten, in opposition lo ihe 
moneyed schemes of Ihe day, and the ma- 
jority missionaries; then come out from 
among tlum, and demand of them one 
scripture as proof that Ihe <rospel is to be 
.spread and preached by money-begging 
societies, of a gang of money-begging 
agents, or by 'selling memberships into va- 
rious societies; and if they give you one 
and. 3'ou. cannot answer it, send it to me. 
and 1 will answer it for you; and try to 
clear away all this cursed rubbish of mo- 
ney speculation, that i- a stigma to Christ 
and his gospel. For he told his disciples 

that they had freely received it, so freely 
give it. But in this day it is now sold by 
priests, from a dollar a day lo 886.000 a 
vear. Thus the gospel is made a specula- 
tion cf by priest-, which was the favor of 
God lo sinners entirely without money or 

lOthv So that all this money specula- 
tion by the gospel, is nothing but a cur- 
bed and a damnable speculation and impo- 
sition of the priests on Ihe churches and 
a'oi Id of mankind, not warranted by the 
New Testament, the alone law for ihe 
church of God in all matters of religion. 
And although there be but fiVe of you, 
form yourselves into a church and claim 
the meeting house if it belonged lo the 
church; and I think you may justly ex- 
eommunicaie all the rest, and claim the 
meeting house, because you have abided 
by Ihe principles on which you were first 
constituted, and they have gone into he- 
resy; for what is heresy but doctrines not 
according to the scriptures. And so I say 
in my esteem there never was a mom 
damnable and church peace-destroying 
heresy broached in any age of Ihe church, 
than that of missions and the moneyed of the day, from history and my 
own observations for 31 years. And you 
had better meet together in love, and sing 
and pray with and for one another, and 
part in love, union and peace, than live, 
imoug'those where your feelings are har- 
rowed up and trampled upon by a proud 
dogmatical spiiil. And it (here be but 
five of you, form yourselves into a church 
and you will I presume be recognised as 
the old Bapti-t church in that place, by- 
all Ihe old Baptist churches throughout 
the United Stales. 



llth. Are you a church where the ma- 
jority are in opposition to missions and llie 
schemes of the day, and the others break 
tiie peace of the church by being in favor 
of missions? If so, give them letters ol" dis- 
mission and let them go to birds of their 
own feather; but if they will not, then ex- 
communicate every one of them for break- 
ing the peace and union of the church. 
For Paul says-, mark them that cause di- 
visions among you; and missionaries, I 
know, are of this class among the Baptist 
churches; for they have caused more divi- 
sion among the Baptists, than all other 
things 1 have seen among them in my day. 
It is much better to excommunicate them 
than to live in a contentious hell together; 
for 1 tell you that the old Baptist spirit 
and the moneyed mission spirit cannot 
live together in peace; and the reason is, 
one is a spirit of love Christ and men, and 
therefore serve them; the other is a money 
covetous spirit, pay me well and I will 
serve my God and you for money. And 
you know that money never did, cannot 
now, nor never will buy love, and there- 
fore war and division is the consequence 

for these are loo good to feed such a prea- 
cher with. And fast and p«ay, and be- 
seech the great God to send you one of 
his make, who will serve you for Jesus'" 
sake, or is ready to say, thy money per- 
ish with thee; or, I am ready to preach 
the gospel to you at Rome also — and not 
for money's sake. For the popish priests 
had vice wives, and you as a church might 
as well have a vice husband; for bad hus- 
bands make bad wives, and scolding wives 
make fractious husbands. Take care- 
but I spare you further. 

13th. Are you a missionary church, 
who are forced from necessity to get an 
old sort of Baptist preacher to preach for 
you or go without preaching, remember 
Christ and Baal never could be worship- 
ped in the same temple, no more than Da- 
gpn and tiie Ark; one or the other must 
come to the ground with a broken head. 
The better way would be for Dagon to 
have his own temple and worshippers; and 
the symbol Ark, Christ, his temple and 
worshippers; and then peace, or otherwise 
the missionary Philistines will have, soon- 
er or later, to send Christ back to the old 

among the old Baptists. For the lust of! Baptists; take my word for it if you will, 
money has often been the cause and basis i But if an old Baptist church has a mind to 
of war, from time immemorial; but love play the whore with missionaries, they can 
worketh no ill to his neighbor, therefore do so; but 1 tell you two cannot walk to- 
the old Baptists used to be in peace. Butgether except they be agreed, how much 
since the introduction of money, as the i less church and preacher of opposite opin- 
cause of service to God instead of love, | ions. Don't be mad — I tell you in such 
among the Baptists, war, strife, conten-ja case both church and preacher play the 
lion, reproach, and division are the re- . hypocrite in full bloom; for either side 
suits of money schemes, it is clear. So let ! must be for or against. But, say you, we 
the old Baptists take the whole armor of as a church receive the good and cast the 
God, and prepare for battle in self-defence ; bad away; but let me tell you as a minister 
and for truth. i of God, missions are all bad, from Loyalla 

12th. Are you a Baptist church of the and the Pope's propaganda, through 
old sort, but have not got, nor do not know South America and all the countries of 
that you can get, a preacher of the old [ Europe, Asia, Africa, an.! North America 
sort, but are forced to get a missionary j not excepted. In every country they have 
preacher or one in favor of the schemes of | been obnoxious to the well being of man, 
the day? If so, let me ask you a few qttes- ! so I say, from the study of the histories of 
tions: Does he charge you for preaching? \ those countries. Now let me ask you a 
Do you pay him what you think ought to few questions: Does he hold back from 
satisfy him? Does he grumble at this? | preaching against missions when it comes 
Does he think you ought to give him more? i in his way, for fear of offending the church 
Or, do you know he has left one church or or his hearers? Does he hold in old Bap- 
neighborhood and gone to another foritist doctrine, ordinance and practice, and 
the sake of higher wages? Or, do yon J 'soften the truth or pn; her cover it up in 
think in reality he would not serve you, if, bis preaching, for fear his hearers won't 
it was not for your monej? If so, for hea-llike him so well as a preacher? Does he 
ven's sake dismiss Inns, and let him go j appear to be most fond of rich folk*and 
where he can get great hominy and pea?, I flatlet them than the poor? Or, does he 



seem designed to be a go-between mission- 
aries and the old sort of Baptists/ 1 tell 
yon a man of ibis character is a man of no 
confidence, in my esteem. Such men are 
like refugees of the Revolution, that were 
neither whig nor tory, but were friends to 
the British when with the British, and a 
pretended friend to the Americans when 
with them; but there was one trait in their 
character I despise, and that was they nev- 
er failed to plunder both when they could. 
So will) this kind of two coat men, they 
are for gain on both sides. Take them, 
missionaries, the old Baptists don't want 
these middle men in their ranks. 

14th. And I rejoice to find that there 
are vet alive some as firm spirits as my 
own in opposition to the cursed heresy of 
missions, in the Contentnea Association; 
who in the seventeenth article of their 
Constitution have said they will not fel- 
lowship missionaries, nor those thai do 
fellowship them. This is as it should be 
among all the old sort of Baptist church- 
es, for it is these middle men that do the 
most harm; and therefore J am highly 
pleased that the Contentnea Association 
has cut this link in the chain as with a 
broad axe, that the old Baptists and mis- 
sionaries may fall entirely apart; then, and 
not until then, will peace ensue to both. 
These can preach an both sides, these run 
with the hare and £tiide the hound off the 
track, these we find on both sides and 
friends to none — beware of such men, mis- 
sionaries, we disown such as belonging to 
our ranks. Don't be mad for my telling 
the truth, for truth is good in a witness at 
all times. 

loth. Are yon an old primitive Baptist 
church, and have got an old school prea- 
cher — a word to you. Support your own 
minister, bountifully, is the law of God; 
and receive not a new school preacher into 
vour meeting houses. For I testify be- 
fore God and you, that they have broken 
the peace, union and fellowship of more 
churches, than all other things that have 
come to my knowledge in 31 years. And 
further, I say unto yon, not even give a 
missionary a hearing; if you do, honey 
and pancake for you, the bag for him — 
Don't be mad at the truth. 

1 Gtli. Are y.oJJ a missionary church and 
got a missionary preacher? 1 say, pay 
him well in all good things bountifully, 
and that not by his begging nor constraint 

of law or churcb, but as a duty required 
of you at the hand of your God, and not 
as a debt you owe the preacher; for it is 
his duty to preach; as bid upon him from 
God; and your duty to communicate to 
him, as one that teaches you, as a duty re- 
quired of you of God. Thus all begging 
societies and trade in memberships are a 
devilish piece of priestcraft, and I can 
make it appear from the New Testament. 
So i say, do all the good you can; do what 
your consciences dictate for you to do 
from the word of God, and I pray you will 
leave others to do the same, without stig- 
matising them as many of your cast have 
done me, and forced me thus in self de- 
fence. And pray and preach, and go to 
heaven in your own way; 'and whoever 
will may pay your ministerial tool forgo- 
ing to heaven by your road, if he chooses 
so to do, as 1 neither want uor wish con- 
trol over your will or purses. Do what 
you please with your bag, and if you miss 
heaven don't blame me, for I tell you the 
truth. But know you for all this, that you 
must soon fall out by the way; for the mis- 
sion spirit is a chinch-dividing spirit — -a 
church-peace, union and fellowship des- 
troying spirit — a money-coveting spirit — 
and what is more than all, it is a conten- 
tious, Christian reproaching spirit; among 
the churches of these things I am a wit- 
ness. Give your money to whom you 
please, and for heaven's sake leave us to 
do the same, without pressing and begging 
men out of countenance; which I esteem 
little short of swindling men and women 
out of thtir money. Trade is trade, whe- 
ther men trade in needles and fish hooks, 
or silks and broadcloths; aud I can't see 
b} my spectacles what is the difference 
now in the church, aud in the days of the 
priests of Rome — for trade is trade, 
and the balance in both cases is on the 
side of the priests. Then I never shall 
bow down to the Baal ol missions set up at 
Cashie. Take care you don't meet with 
Elijahs, for digging down the old Baptist 
churches, as did Baal's prophets — and try- 
ing to kill the characters of God's minis- 
ters who testify the deeds of evil of those 
fed at Jezebel's table. 

Brother Editor, my candle is almost out 
but my matter is in a full gust. I have 
just got under sail. I wish 1 had room, but 
knowing your limits I stop. My next, 
when 1 get ready, shall be on a new 



studied science — which I shall call for the 
present Frogery. 

But I have lit a candle to give you the j 
following: — the new scheme preachers are' 
like a certain man 1 heard of, who was 
travelling the r'cmd and found a sheep in j 
the mire; he got down to help the sheep 
out and took hold of (he wool, but alasi 
the wool all came out. So he continued I 
grip after grip until he fleeced the poori 
creature to his bare hide, then went ofl"| 
with the wool and left the poor sheep still 
in the mire, to look for other mired sheep 
to get the wool. So some new scheme 
preachers have done. They have gone to 
some churches where they were in the 
mire, having no preacher; they have got 
the wool and then off, to look for other 
churches in the mire that they might get 
more wool. Can any man be so blind, as 
not to see that wool and not mutton is the 
aim of these men. Mire and be damned, 
sheep, so I get the wool. J. L. 


On determining religious Truth. 
— Taking a survey of the human 
world, wo behold eight or nine hun- 
dred millions of persons, mostly un- 
der the influence of some religious 
propensity, and the major part em- 
ployed in some religious exercise. 
Allowing all to be honest and sin- 
cere, each is equally confident of 
the reality of what he believes, and 
the divine correctness of wluit he 
practices. The traditions of the 
Pagan, the Alcoran of the Mussul- 
man, the Old Testament of the 
Jew, and the New Testament of the 
Christian, are all sacred respective- 
ly to each; and must not to him be 
disputed. To prove the fallacy and 
corruption of the three former, and 
establish the divine authenticity of 
the latter, is not the object of this 
article. Suffice it to say, the New 
Testament concurs with universal 
experience in declaring that, hu 
man nature, as we now find ii, is 
not capable of perfect happiness; 

that the joys of heaven are derived 
from a different source than that 
which affords sensual delight; and 
that man must be fitted to iheir frui- 
tion before he can be happy. Hold- 
ing the scriptures as the word of 
God, and (rue beyond all contradic- 
tion, we shall proceed to the subject 
proposed by noticing first, several 
incorrect methods now in practice 
of determining religious truth. A- 
mong nearly a hundred sorts and 
denominations of Christians so call- 
ed, all professing to found their 
faith and practice in the scriptures, 
we see as many conflicting and con- 
tradictory tenets. Many leave it 
with th^ir preacher to determine. 
Confiding in his honesty, and trust- 
ing in his knowledge of the truth, 
they receive his declarations as in- 
fallible, and give themselves no fur- 
ther trouble. Their faith receives 
its direction from his ministry, and 
by him they determine truth. 

Others decide by reason. Everv 
proposition incapable of being re- 
solved by reason, they are sworn to 
exclude from their creed; unluckily 
fo!'g« j ttirig that it is only a guide to 
natural science. It is but the high- 
est exercise of a frail judgment; and 
that wisdom which is the greatest 
strength of the same judgment, if 
the slock of all the world were com- 
bined, is "foolishness with God." 

Others again determine by pre- 
judiced opinion. To opinions acci- 
dentally formed, they have attached 
the idea of truth, and by habit have 
become partial to them; until every 
counter sentiment becomes offen- 
sive, and unworthy of investigation. 
If these search the scriptures, it is 
to find such passages as by separa- 
tion and consiruction may confirm 
i hern in their forestalled and erro- 
neous opinions. Others determine 
by religious education. Whatever 
(heir parsons, their sponsors, or 



their parents have taught them they 
have accustomed themselves to con- 
sider as true; hence people so fre- 
quently unite wiih the favorite sect 
of their parents or ancestors. We 
shall proceed (o the true rules, — 
which are: 

1. Admit nothing as true;, with- 
out scripture proof. 

2. Admit no proof with less than 
two or three texts. 

3. Admit no text as evidence in 
point, which needs construction or 
inference in order, to become evi- 
dence: in other words, the text must 
affirm the very thing in question. 
Without adherence to the first of 
these rules, any action or practice 
•dubbed with the epithet of religious, 
which the feigned sanctity of the 
self-righteous, the deceit of the art- 
ful, the blindness of the supersti- 
tious, the wildness of fancy, the ar- 
rogance of reason, or the voluptu- 
ousness of appetite, may approve, 
can be adopted and maintained 
without hesitation or restriction. 
The second is established by the 
double confirmation of Old and 
New Testament authority. Under 
the Mosaic or Jewish polity, no cul- 
prit charged with a capital offence 
could be convicted by one witness. 
•'The murderer shall be put to 
death by the mouth of witnesses: 
but one witness shall not testily a- 
gainst any person to cause him to 
die." Num. xxxv. 39. "At the 
mouth of two witnesses, or three 
witnesses, shall he that is worthy of 
death be put to death; but at the 
mouth of one witness he shall not 
be [tut. to denih." Deut. xvii. G. 
"One witness shall not rise up a- 
piiinst a man for any iniquity, or for 
ahy sin, in any sin that be sinnclh: 
at the mouth of two wrnesses, or at 
the mouth of three witnesses, shall 
the matter be established." Deut. 
xix. 15. The same rule is applied 

by our Lord, to the gospel. "It is 
also written in your law that the tes- 
timony of two men is true. 1 am 
one that bear "witness of myself, and 
the P'alhcr that sent me beareth 
witness of me." St. John, viii. 17, 
13. "That in the mouth of two or 
three witnesses every word may be 
established." St. Matt, xviii. 16. 

Unless we confine ourselves to 
the third rule, we shall be bound to 
admit mere opinion as evidence in 
matters of faith ami practice. A- 
gain: A dozen men may put as ma- 
ny different constructions upon the 
same passage of scripture; and but 
one of the twelve be right. Nay, 
they may all be wrong. If a text 
be adduced as testimony which 
needs to be explained, the explana- 
tion becomes the proof.'and not the 
text itself: and the explanation or 
construct ion is ifl all cases mere 
matter of opinion. When a point 
finds two or three plain affirmatives, 
or negatives in scripture, these need 
no explanation, nor argument. Any 
proposition which cannot he estab- 
lished by two or three such texts is 
to be considered doubtful, and not 
worth contending for. One more 
rule might be added, which is this: 
take up one point at a time, and nev- 
er leave it till it be determined. By 
this rule we shall avoid confusion. 
We need not fear being thwarted 
by other texts of scripture; for when 
we find two or three passages or 
texts affirm the same thing, we shall 
search the whole inspired volume 
in vain to find another that denies 
the thing before affirmed. — Ed. 

(Cr'A just and honest man is nev- 
er dismayed in I Ik; pursuit of jus- 
tice and defence of truth; and tho' 
the world fall upon him, he will 
maintain his integrity. Our chief 
object should be lo adhere strictly 
to' the truth. — Minims. 




TARBORO', JANUARY 23, 1836. 

From the Signs of the Times. 
"We expect at the close of this volume to 
lose from our list many subscribers, who 
from various causes, will not wish to have 
their papers continued; ami if the paper 
which our North Carolina Brethren pro- 
pose to publish, should go on, the proba- 
bility is that it will considerably retard our 
progress at this time, as the principal part 
of the last years increase of subscribers 
has been from south of that Stale; yet if 
the early circulation of another paper de- 
voted to the same object, does not ultim- 
ately prove to be more than the Old S. 
Baptists are at present able to sustain, and 
by a too early competition finally over- 
throw both, we will not fail to rejoice. 
We do not wish to throw an impediment in 
the way of our Brethren at the South. — 
We had, however, previously to our know- 
ledge of their having in contemplation the 
publication of the "Primitive Baptist," 
made expensive arrangements for improv- 
ing our paper upon the anticipation of en- 
joying the same liberal patronage from our 
Brethren throughout the States with which 
we have been favored. It has been and still 
is our design as fast as the patronage of 
our paper will allow, to applv the profits 
of our work, after deducting a reasonable 
compensation for our labors, to its improve- 
ment; thus, as by a former number, it will 
be seen that we have not only so arranged 
our business for the next volume as to pub- 
lish a much greater quantity of matter, but 
instead of a proportionate increase in the 
price, the price is reduced to those who 
send us in advance Five Dollars or more — 
on every $5, sent us or paid into the hands 
of our authorized agents, in advance, in 
current money, a sixth copy." 

Remark. — We have been a careful, and 
we hope, a profited peruser cf the 3d volume 
of the Signs of the Times; and we believe it 
to he the best religions newspaper that has 
been published in the United States for years. 
We hope the character of the Signs is so well 
known, and its value so truly estimated, that 
another paper established for the same object, 
and maintafftiB" the same glorious doctrine, 
will not much retard its progress: that on the 
otker hand, it will create facilities i'cv a more 

general acquaintance among our suffering 
brethren in the United States, combine more 
strength, comfort and edification, and that by 
an interchange, our brother Editor of the 
Signs and ourself will strengthen each others 
hands. The spirit of inquiry is on the march, 
derelictions from the new school are becoming 
more general, if not more frequent; and the 
desire.fnr information touching the orthodox 
and faithful in Christ, is increasing; conse- 
quently we flatter ourself that both will be 
amply sustain' d. And if neither should re- 
ceive the patronage which one alone would 
realize, yet, should the Lord smile on our ef* 
forts, we shall feel more than compensated in 
reflecting upon the additional advantages to 
our brethren. We desire that our esteemed 
brother of the Signs will noi consider ours in 
the light of a competition, but that it is iuten- 
ded as sincere aid in the same cause which is 
so sacred and so precious to him and ourself. 
The situation of our brethren in North Caro- 
lina, together with the wishes of our brethren 
in Georgia for such a publication, are the prin- 
cipal causes which gave birth to ours. We 
have engaged in it, hesitatingly, because of our 
feeble means, and the heavy pecuniary sacri- 
fices which we shall be compelled unavoidably 
to make. But the much injured cause of 
truth, and the crying of God's dear children 
have prepared me to say, "I will very gladly 
spend and be spent for" them. We yet look 
forward with hopt ful expectation to see both 
o ir papers flourishing, our brethren all rejoic- 
ing, and our own hearts greatly comforted. 

•TT^By a letter to Elder Wm. Hyman from 
a brother in Tennessee, and from other sour- 
ces, we learn that rumor is going the rounds in 
that quarter, and busily giving out that Elder 
Joshua Lawrence published false statements 
concerning the "North Carolina Baptist Soci- 
ety for Foreign and Domestic Missions:" that 
he [Elder Lawrence] is dead, having died 
drunk and ravingly distracted; and that during 
his life he was intemperate and dissipated. 

To any reproach and defamation which do 
not involve the cause of God and of truth, we 
shall pay no atttntion. But we believe that 
the cause of Christ and the honor of religion, 
are intimately connected with Elder Law- 
rence's character: It is well known that he 
has, from the introduction of the unscripturai 
and superstitious institutions of the day into 
North Carolina, steadily confronted them; and 
we confidently believe that every charge of im- 
piety against him has emanated from the ad- 
vocates of the. aforenamed institutions. We 



have known him twenty years; a familiar ac- 
quaintance has subsisted between him and 
ourself most of that time; yet we have not 
known him to be guilty of disorder. We 
know some of the churches of which he is pas- 
tor are strict and able in discipline; yet no 
complaint of his doctrine or moral character 
has been heard from them. As it respects 
his publications concerning the North Caroli- 
tii Missionary Society, we presume that no 
person with their Minutes of '24 and '25, and 
his publication, both in their hands, will 
cha;ge him with false statements. He drinks 
spirits, but not iiitemperately. He has not 
yet gone down to the grave, that change is yet 
to come. We have reason to hope from the 
fruit; which he bears, that he has died unto 
sin once, and lives unto God now: that he is 
dead to the law, and alive to the gospel; dead 
to conference with flesh and blood, and alive 
to the call of God by his grace. Besides the 
tribulations incident to the Christian and the. 
minister of Jesus Christ, considering the exer- 
tions made to reproach his character and to 
circumscribe his influence, his gray hairs can- 
not descend the hill of old age without sorrow; 
yet we hope he will come to his grave in a full 
age, like as a shock of corn cometh in his sea- 

These, however, are but reiterations of the 
minors respecting Elder Lawrence circulated 
three or four years since, part of which were 
contradicted as follows in the Tarboro' Free 
Press, of Dec. 4, 1832, and unsuccessfully re- 
quested to be inserted in the Christian Index. 

"TAe Patriotic Discourse. — We have 
suffered to pass unnoticed, the misstate- 
ments and misrepresentations which have 
occasionally appeared respecting a pub- 
lication issued from this office, under the 
impression that 'truth is mighty and will 
prevail," and with a fixed determination to 
avoid religious controversies — but we feel 
it a duty we owe to the cause of truth, 
to the citizens of this place, and to the res- 
pected author of the publication referred 
to, to correct some of the many inaccura- 
cies abounding in a letter in the Christian 
Index of Sept. last, addressed to the Edi- 
tor by the Rev. Obadiah Echols, of Jas- 
per county, Georgia. It seems that Mr. 
Echols has been informed and believes, 
that the Rev. Joshua Lawrence, author 
of the Patriotic Discourse delivered in 
this place on the 4th July, 1 S30. combines 
much of the Solomon and of the Sampson, 
and that on the delivery of this Discourse 

he had armed men around him, who 
would have shot any man who molested 
him — tiiat Mr. Lawrence lost preferment 
in the Missionary line, and Irere lies the 
whole secret of his hate— that after de- 
nouncing five or six societies, lie tried to 
establish one of formidable size and shape, 
and presented himself as the chieftain of 
that society. Doubtless our citizens, as 
well as Mr. Lawrence, will be more amus- 
ed than enraged at this gross caricature 
— but, that the truth may be known to Mr. 
Echols and all others, we will state that 
Mr. Lawrence was requested to deliver a 
Patriotic Discourse on the day above 
mentioned, by the committee of arrange- 
ments appointed by the citizens of this 
place — that an nnusully large and atten- 
tive congregation was present, and so far 
as our observation extended, not a single 
deadly weapon was to be seen, nor any 
intimation given of hostility towards Mr. 
Lawrence or his doctrines — that a copy of 
the Discourse was solicited for publication, 
but being too lengthy for insertion in this 
paper, at the urgent solicitations of numer- 
ous respectable individuals it was issued in 
pamphlet form from this office, at the Edi- 
tor's expense and risk, the first edition was 
rapidly disposed of, and a second printed 
also for the benefit of the Editor. As re- 
gards Mr. Lawrence, we will merely ob- 
serve, that he has been a preacher of the 
gospel upwards of thirty years — has never 
expressed a desire nor evinced any anxiety, 
so far as we have heard, for political pre- 
ferment — is extensively known and univer- 
sally esteemed, and stands second to no 
man in the performance of moral and reli- 
gious duties, nor in the social relations of 
life as a husband, father and neighbor — 
and although "a Sampson" in stature, ex- 
ercises nought but his mental powers in 
contests with his opponents." 

17* We hope Brother Mosely will not feel 
injured with us for publishing the following 
letter, as it contains information which we 
think will be refreshing to our brethren gen- 
erally: — 

Hopewell, Henry Co. > 
July the (5th, 1835. $ 

Venerable and dear Brother: You will 
perhaps think it strange that an entire 
stranger should address a note to you; but 
this will inform you, that notwithstanding 
we are not personally acquainted, if \ 



know myself and have evinced any educa- 
tion, we were educated at the same school. 
1 judge from the productions I have seen, 
or the fruit you have borne. The ohjeci 
of this letter is to inform you that a part of 
the seven thousand that have not bowed the 
knee to the modern Baal, reside in Geor 
gia; and are attached to the Flint River. 
Oalunulgee, Ebenezer, Echoconnee, Co- 
lumbus, Western and Yellow River Asso- 
ciations; all of which have a large majority 
of that class of persons, and a minority in 
all the rest in the Stale. Indeed, I think 
there are seveo thousand in Georgia that 
never will bow the knee. But the particu- 
lar seal of war has been in the Flint and 
Oakmulgee Associations. It commenced 
about doctrine, which of course called for 
discipline, which has been used, and the 
prophecy has terminated unfavorably to 
the new school; and they not having the 
power to imprison, have determined to 
feed us on the bread of affliction and wa- 
ter of affliction till a change in things takes 
place; which they do by misrepresenting 
things and forestalling public opinion 
through the medium of their public prints. 
We have so far borne it with some degree 
of patience, but they seem to have a gift 
of continuance, and endeavor to take ad- 
vantage of our silence. We have, there- 
fore, concluded that silence is no longer a 
virtue; accordingly we have had a meeting 
on the subject, and have determined to 
establish a press devoted entirely to old 
school principles, provided we can procure 
a suitable Editor- We feel confident that 
we can commence operation with two 
thousand subscribers at two dollars each 
in advance, with rapid increase. We the 
Executive Committee are willing to furn- 
ish the outfit and give liberal wages for an 
Editor, or let h'trt and the printer take the 
establishment, which if well conducted will 
be a money making business. And now, 
dear brother, if you would remove to 
Georgia and take charge yourself, or if 
yon know of a brother that is a man of the 
necessary abilities and entirely devoted to 
old school principles, please let me know 
immediately. Direct to McDonougb, 
Henry county. Dear brother, I should he 
gratified to see yon, and feel like I could 
write a volume on the snbjpct, but my 
limits forbid me. 1 must therefor conclude 
by subscribing myself yours in the bonds 

of the gospel of a dear Redeemer. 

Elder Joshua Lawrence. 

iJT^We have taken the liberty to publish 
the following letter, hoping it will afford the 
same pleasure to others which it lias imparted 
to us: and that this consideration will be suffi- 
cient apology to its author. 

Monroe Covnty, Georgia, ) 
January 3d, 1836. ^ 

Dear Sir: Some little time since there 
fell into my hands the specimen number of 
the "Primitive Baptist." I was so much 
pleased with its contents that 1 at once de- 
termined on patronizing it. This is the 
very thing we want. To this publication 
the old Baptists will rally With cheerful 
hearts, and willing minds. I have myself 
been a subscriber to the "Signs of the 
Times," for the last eighteen months, and 
have been much strengthened in reading it; 
but the "Primitive Baptist" comes home 
to us — it is Southern, and will be the ral- 
lying point for the old Baptists here. 

1 live in the bounds of the Flint River 
Association, with which Association, the 
new school (in this section) have had some 
hard tugs. We therefore stand as a bo- 
dy disconnected with all the new inven- 
tions of the day, though there are some 
amongst us that have a strong leaning while 
others are in connection with them. 1 am 
truly pleased that so many in No. Carolina 
have come out openly, like men who are 
sure enough earnestly contending for not 
only the faith which was once delivered to 
the saints, but also the practice given for 
their observance. There are many sound 
Baptists in Georgia, who stand pointedly 
opposed to the new school system, yet are 
afraid to come out openly and take a deci- 
ded stand against them. They seem still 
to live in hope of a reconciliation with 
some, and with an expectation that they 
will be enabled to reclaim others. 

1 am clearly of opinion, that this never 
will take place to any extent. We might 
as well undertake to unite oil and water, 
for wp are not onlv a different people in 
practice but we also differ in principle. I 
therefore long to see '.he time come when 
the line will be distinctly drawn between 
us, not to make us a divided people, for 
we are already that; but that every one 
may go where they belong, and that all 



the churches may be in peace once more, himself above all that is called God, or 

I could vVrite you many things, but will 
forbear. I do not know whether you will 
want any agents for your paper or not. If 
you do, and yon wish it, I will act as one. 
Yours in peace. A. 13. REID. 

(U^The Christian Index, as copied from 
die New York Weekly Messenger, on the 
subject of Duty, and headed, ''Go preach 
the gospel to every creature — Lo! 1 am 
with voir' — says: 

"If it were so, would there be any difficulty 
in inducing churches to be in earnest in carry- 
ing into effect their public prayers for the con- 
version of the world? Not as sole agents, but 
as co-workers with God." 

It is in vain for the missionaries to deny, 
that they have assumed the office of the 
Holy Spirit, for we see in the above, the 
churches are almost reproved" for not 
"carrying into effect their public prayers 
for the conversion of the world." They 
•modify this language by adding. — "Not 
as sole agents, but as co-workers with 
God." This is little or no better. For 
our Lord saith, "I will build my church." 
Matt xvi. 18. The church is God's build- 
ing: "Ye [the church] are God's hus- 
bandry, ye are God's building." 1 Cor. 
iii. 9. "Except the Lord build the house, 
they labor in vain that build it." Psa. 
exxvii. 1 . The New Testament no where 
acknowledges the churches as co-workers 
with God. Again, they say, "Let the 
world once be persuaded that Christians 
are in earnest, and do sincerely desire the 
conversion of the world, and the mountain 
of difficulty, now more lolty than the An- 
des, shall become a plain." What moun- 
tain of difficulty? We suppose, that of con- 
verting the world. Then if the world can 
be persuaded that Christians really wish 
their conversion, the work will be done. 
Again they affirm, "When the day ar- 
rives in which the most prominent of 'our 
ministers, merchants and mechanics are 
found willing to go lo any part of the 
earth where they are most needed, in evan- 
gelizing the world, some reasonable ground 
of hope may be entertained that its re- 
demption draweth nigh!" Merchants, — 
mechanics, going to evangelize, the world! 
And this, they deem, will give ground to 
hope for the world's redemption! This 
passage of scripture forces its way upon 
our mind: "Wh,o opposed] and exajteth 

that is worshipped; so that he, as God, 
sittedi in the temple ol God, shewing him- 
self that he is God" 2. Thess ii. 4. 
We have no scriptural ground on which to 
believe that the world will be evangelized 
or converted by the living God. Those, 
therefore, who propose to accomplish this 
great work, exalt themselves above God 
himself. And this is to be effected too, by 
men who require the churches only to be 
"in earnest" lo "carry their public pray- 
ers into effect." Do not missions "de- 
ceive them that dwell on the earth." Will 
Christians worship this image! 

ff^The Contentnea Baptist As- 
sociation at its Into session adopted 
as a [tart of h«f Constiluiion, the 
following resolution: — 

"We will not fellowship any member or 
members of Missionary, Bible, Tract, or Sun- 
day School Union, Societies, nor advocates of 
Theological Schools, nor any person who does 
fellowship them; nor will we hold any such iu 
our churches." 

This we believe is, as it should 
be. The advocates, and oppose rs, 
of the new enterprise, cannot dwell 
together in peace; and there can be 
no final separation until the above 
position be taken. We may have 
formed tender connexions which it 
becomes painful to sever. But if 
they have deviated from the Writ- 
ten Ride, in faith or practice, we 
cannot continue fellowship without 
a sacrifice of principle and of truth. 
This sacrifice there has always been 
danger of making - , "through having 
men's persons in admirniion." If 
we cannot fellowship the members, 
we cannot consistently fellowship 
those who do fellowship them. If 
we would not be guilty of abomina- 
tions, we must not take pleasure iu. 
those who commit them. — Ed.. 


The Golden Rule. In measure Chris- 
tians hy. 
Some Christian*, or professors, measure 
themselves by themselves; these. Paid 



fays, are not wise. Some measure them- 
selves by other professors; these are equal- 
ly unwise, for oihtr professors being 
wrong, ihey may be wrong also. Some 
measure themselves by Iherr false zeal, as 
did Jehu. Some by their fasting, pray- 
ing, number of prayers and gifts of alms, 
as did the Pharisees. Some by the men 
sure of the Sadducees — there is no resur- 
rection of the dead, no hell oor hereafter. 
Some by their moral character, as never 
having been guilty of any gross sins. 
Some by their honor, honesiy and just 
dealings towards mankind. Sorrv b}' this: 
because they can preach and pray, and 
the people and church think very highly 
of their preaching and religion. Some by 
(heir conviction and sorrow for sin; as 
Judas, Cain and Esau. Some by their 
sorrow for sin, and great extacy of joy; as 
the stony ground hearers. Some by their 
profession of religion, and being members 
of Ihe church, and can say, Lord we have 
eaten and drunk in thy name. Some by 
their knowledge in the scriptures and the 
truster'/ of salvation. Some because they 
have got good hearts and never did any 
body any harm. All these and a hundred 
others, are measures by which men mea- 
sure themselves; and form their hopes 
therefrom for heaven and glory, and think 
they stand as fair a chance for heaven as 
any . body else. But these all are false 
measures — and measuring themselves by 
a false measore, their conclusions and 
hopes are false also, Bui the Golden 
Rule and unchangeable measure, in all 
ages and in all countries to try Christians 
by, and for a man to measure his religion 
by, is love to God, love to Christ, and 
love to saints. This is the undeviating 
rule, the infallible measure, that never 
was nor never can be counterfeited, by 
men or devils. Devils may tremble, 
weep, and howl; but devils cannot love 
God, Christ, nor saints. Natural men 
may weep and repent, like Esau; or con- 
fess sins, like Judas and Cain; or preach 
and pray, sing and give alms — but natural 
men cannot love God, Christ, nor saints; 
for the carnal mind is enmity against God. 
And marvel not that the world hate you, 
my apostle*, says Christ; you know it ha- 
ted me before it hated you. Then love is 
the quin'essence of true religion, the hea- 
.veuly mark ol a Christian, that never was 
nor never can be counterfeited by all dev- 
ils in hel! ; or men and hypocrites on 

Then let all men measure their religion 
by their love to God, Christ, and saints, 
for this mark never faileth in no age nor 
in no country, of being the true Christian 
measure. Let us read: "to love the Lord 
thy God wilh all thy heart, and thy neigh- 
bor as thyself; on these two hang nil the 
law and the prophets." '"Love is the ful- 
filling of the law." "Love worketh m> 
ill to his neighbor." "If any man' love 
not our Lord Jesus Christ, let him be ac- 
cursed." '"By this shaJl all men know ye 
are my disciples, if you have love one to- 
wards another." "By this we know we 
have passed from death to life, because 
we love the brethren." "He that sail h 
he lovelh God and hatnth his brother, is a, 
liar." "He that lovelh God loveth his 
brother also" Now abi Jet h faith, hope, 
charity; but the greatest of these three is 
charity — chanty, or love to God, Christ 
and s. tints, never faileth — faith to remove 
mountains may fail; prophecy, tongues, 
and knowledge of all mystery may fail; 
goods to feed Ihe poor, and z p al to give 
the body to be burned, may fail — if all 
these were to exist, without charily the 
measure would fail, and the man be as a 
tinkling cymbal, a dead man giving sound, 
and he nothing and not a spark of religion 
with all his preaching, prayers, fasting, 
alms and zeal; but, like the Pharisee-, 
to receive the grealer damnation for his 

Then let all men measure their religion 
by their love to God, Christ, and saints. 
He that is void of these has not one spark 
of true religion. "He that saith he loves 
God and keepeth not his commandments,, 
is a liar." "By this we know we love- 
God, if we keep his commandments." 
"He that loveth me (saith Christ) keepeth 
my commandments, and shall lie loved of 
my Father." Now <ry by this measure 
how many Christians you can find. The 
love of Christ, says Paul, constrainelh us — 
that is, lo obedience to him. Now try 
yourselves by these texts, and you may 
say of thousands, tekel, found wanting. 
"He that seeth his brother need this 
world's goods, and gives him not those 
things he needs, how dwelleih the love of 
God in that man?" "Dearly beloved, if 
God so loved us we ought also to love 
one another." "We ought to lay down 
our lives for the brethren." These texts 
are the true Christian never-failing mea- 
sure. Come lo these and try your reli- 
gion, and the religion of others, and then 



you may say as one said in old time, 
Lord, are there few that shall be saved? 
Yes, add, though the children of America 
and the ten thousand professors be as the 
sand of the sea, it is but a remnant thai 
shall be saved; for the Lord will finish 
the work and cut it short in righteousness, 
because a short work will the Lord make 
on the earth. 

But how shall I know I love God? An- 
swer. He that loveth God, the same is 
known of him. Do you think a man can 
love and not know it? No, sir, such a 
thing cannot be. He that loveth God 
keepeth his commandments. This is the 
way you are to know whether you love 
God or not. How shall I know I love 
Christ? Answer. If you feel a constrain 
ing influence to yield obedience to each 
nnd every one of his commandments; for 
Christ says, he that loveth me keepeth 
my commandments. How shall I know I 
love saints? By giving them such things 
as they need, for then your love is not in 
word, but as the scripture saith, but in 
deed and truth — by choosing and prefer- 
ring their company ; by living in peace, 
union and fellowship with them; by for- 
giving them all offences against you; by 
covering their failings with the mantle of 
charity; by delighting to worship God 
with them; by feeling they are your choice 
companions on earth; by feeling their con- 
versation about heavenly things is pleas- 
ing and refreshing and strengthening to 
your soul — in a word, by feelings of love 
sometimes in the heart, that endears them 
to you as precious objecls of your affec- 
tion, that sweetens the heart and perfumes 
all the place where you have met, and 
makes you loth to part with objects so dear. 



In this number we shall show 
what characters may be ranked un- 
der the old covenant,* and what un- 
der the new. ln> order to do this 
we shall begin with the Pharisees. 
These were a religious sect of the 
Jews. The Jews wore the only 

*We mean not its form, but its prin- 

people whom the old covenant ever 
concerned. The Pharisees ate n- 
mong that portion of them who de- 
nied the divinny of the Lord of glo- 
ry. Counting their traditions to be 
of higher authority than the words, 
or even the works, of Christ, they 
trusted in righteousness of their 
own; and claimed under works 
chiefly of the old covenant, a title to 

The Fbionites, a sect that rose in 
the first age of the church, main- 
tained that Christ was born after 
the manner of other men: In doing 
this they denied not only Christ's 
divinity, but also the atonement by 
him. For if he were a mere man, 
he was bound to obey God for him- 
self while his obedience could avail 
nothing for others; and his death 
would have been due to his own 
crimes without the least satisfaction 
for other sinners. Yet they profes- 
sed religion, and doubtless hoped 
for heaven. The meritorious cause 
of their going to heaven was tlteir 
own righteousness; and these also 
may be ranged under the old cove- 
nant, falsely gospelized. 

The Arians, which sect sprung 
up in the beginning of the fourth 
century, held the same tenets in 
substance; that is, they denied the 
godhead of Christ, declaring he was 
created by the Father, and inferior 
to the Father in nature and dignity: 
and that the Holy Ghost was crea- 
ted by the Son. This leaves the 
system of salvation dependent on 
human works, (as do all doctrines 
which deny the divinity of Christ,) 
and places the Arians upon the 
principle of the old covenant. 

The Socinians, who took their 
rise about the close of the sixteenth 
century, insisted that Christ had no 
existence prior to his birth; and 
that he is called God only as a de^ 
puled title. The Unitarians and 



Deists are only Socinians, known 
by another name. If any of these 
look for righteousness it must be in 
human merit; for according to their 
creed the obedience and atonement 
of Christ are worthless things, and 
cannot possibly benefit any human 
being. To be short, all who hold 
the doctrine of self-sufficiency, [by | 
which we mean, the doctrine that j 
unregenerate men are capable ofj 
changing or controlling their will, j 
choosing good in preference to evil, 
and of becoming righteous them- 
selves,] are of the works of (he law, 
under the old covenant, and vainly 
trusting human strength and human 
righteousness. All such, in effect, 
deny the divinity of Jesus Christ. 
For if he is God, grace reigns by 
him as much in the sinner's new 
birth, regeneration, or being made 
alive, as it reigned in his redemp- 

All the elect of God are included 
in the new covenant, bearing date 
before time. But, our object at 
present, is to speak of the profes- 
sors of religion now living, and to 
give the signs which in any age de- 
notes a person to be under the new. 
One sign is repentance towards 
God. This necessarily includes 
being made alive. Being born of 
God the Holy Spirit, gives divine 
life. Divine life is attended with, 
and gives the sinner a godly princi- 
ple. A godly principle produces 
godly sorrow. "Godly sorrow wor- 
keth repentance unto salvation not 
to be repented of." The truly pe- 
nitent soul feels from the heart 
deeply guilty before God; and cov- 
ered with shame and swallowed up 
in sorrow, it seeks and makes its 
communications with Him in secret. 
This repentance is accompanied 
with haired to sin. The relish for 
it is destroyed forever. Another to- 
ken of new covenant embrace is, 

faith in our Lord Jesus Christ. 
That faith which gives hope, — "the 
substance of things hoped for;" that 
faith which bears witness of our 
gracious state, — "the evidence of 
things not seen;" that faith which 
gives peace with God, — "being jus- 
tified by faith we have peace with 
God;" that faith which purifies the 
heart, — filling it with a pure and ho- 
ly disposition while it removes all 
guilt, and becomes an earnest of ev- 
erlasting remission of sins; that 
faith which works by love, — not of 
feigned love, but of involuntary, sin- 
cere, true and never-failing love, to 
God and to saints. This love is 
tested by keeping Christ's com- 
mandments. Another sign of the 
new covenant state, is a faithful sind 
affectionate adherence to the word 
of God. They who are reconciled 
to God, are reconciled to his word. 
He who denies any part thereof, 
takes away from the prophecy of 
God's book; and he who takes away 
from its prophecy, has no part in its 
blessings. The sanctified person 
receives it as truth, — "Sanctify 
them through thy truth: thy word is 
truth." That which sanctifies him, 
gives him a seal through the word 
that God is true. The whole vol- 
ume is sacred to him; and it grieves 
him to hear it wrested or handled 
deceitfully. Fie lakes ii as n suffi- 
cient rule of faith and practice; he 
extends not the Christian's duly be- 
yond its precepts, but mourns un- 
der the thought of falling short of 
them. In a word, such as believe 
that Christ is God, — that the Holy 
Ghost is G<>d, — that our salvation 
is wholly of God, by grace through 
faith, — that nothing but Christ's 
righteousness can justify the sinner, 
— that his obedience is our righ- 
teousness, and his death our re- 
demption and our atonement, — that 
men cannot save themselves nor 



others, nor enlarge nor diminish the 
church of God, who neveriheless 
willingly ntteud to the ordinance* 
and commandments of the Lord: 
iSuch are under the new, the glori- 
ous covenant of grace, — are in the 
hand of the Father,— in the hand ol 
the Son, led by the Spirit; the- Fa- 
ther is dwelling in them and walk- 
ing in them, Christ is in them the 
hope of glory, the Holy Ghost has 
made them his temple. With the 
godhead thus reigning in their 
soul*, and steadily leading them on 
to fdory, sin and trouble shall end 
in a day; and soon from trilmlation, 
frailty, fear and much trembling, 
shall they be borne auay to the 
shore of deliverance. The shining 
raiment of angels and the counte- 
nance of the Son of God shall linrlil 
their way home, and welcome their 
tired spirits to their rest. — Ed. 

(LT'The sting of reproach is the 
truth of it. 


Art thou a Christian! Though thy cot 

Be smaH, and poverty thy lot? 
Rejoice; thy Saviour bent to know 

The ills of want, the cares of woe: 
And to the faithful poor hath given, 

The rich inheritance of heaven. 

Art thou a Christianl doomed to roam 

Far from thy friends and native home? 
Look round on valley, hill, and plain, 

Cliff-, crowned with trees, and fields with 
View nature's charms, and busy man, 

And tell me, 'midst the var.ed plan. 
What hast thou marked, or what surveyed, 

That God thy father hath not made? 
'then love his vvorks, and love to trace 

His semblance in a stranger's face. 
Call each sweet spot a home to thee, 

And every man God's family. 

Art thou a Christian! 'mid the strife 

Of years mature, and busy life? 
Be active; for thy race is short, 

Thy bark i» hastening to the port. 
Be cheerful! holy angels bear 

An antidote for all thy care; 
Anil let no pangs disturb a breast, 

prepared for everlasting rest. 


For the Primitive Bafitist. 

. NORTH C \ R.-ll. I.M 

Joseph Biggs, Sen. Wiiliamston . 
Joshua Robertson, Gardner's Bridge. 
John Bryan, Clark's Store. 
George H. Alexander, Columbia. 
R. M. G. Moore. Germanton. 
Benjamin Briley, Jun. Greenville. 
James Southerland, Warren ton. 
Stephen J. Chandler, Mc Murray 9 Store. 
John A.. Atkinson, Bsnuboro'. 
Jesse Gully, Averusboro'. 
Foster Jarvis, Swindell's P. 0. 
William Smaw, Washington. 
Benjamin Bynum, S/ie:ght's bridge. 
James Wilder, Anderson's Store. 
Parham Pucket, South Washington. 
William Exuin, Waynesboro 1 . 
Francis Fletcher, Elizabeth City. 
Wilson W. Mizell, Plymouth. 
John Lamb, Camden C. II. 

viugini v. 
Kemuel C. Gilbert, Sydnorsville. 


William Mpsetey, Bear Creek. 
Robert Gillum, Fayetteville. 
A. Cleaveland, McDonough. 
James Henderson, Monticello. 
A. B. Keid, Brownsville. 
John McKenney, Forsyth. 
Anthony Holloway, Lagrange. 
Patrick M. Calhoun, Knoxville. 


L. B. Moselev, Cahawba. 


[To save the trouble and expense of remit- 
ting receipts, we will note in each paper the 
money previously received for it.] 

Jas. Barron, 
Jo>. Jno. Pippen, 
Wm. Pv. Long, 


Alfred Partin, 
Blount Cooper, 
Richard Harris 



Written by Elihr Joshua Lawrence, and published 
and for salt at this Office. 

A Patriotic Discourse, delivered in Tarborongh, 
N. C. on the 4tb of July, 1830. 

Tlie North Carolina Whig's Apolo^v for the Ke- 
hukee Association- [Embracing "A Reply to IS'ehe- 
miah, of Georgia.! 

A Basket of Fragments, for the Children. 

The Mouse Irving to gnaw out of t be Catholic Tiap. 

And, No other than Baptist churches have a light 
to be caller! Christian churches. 

r_l'he price lor ihe Basket of Fragments is 25 
cents single, or $2 50 per dozen — all the others, 10 
cent-- single, or jl per dozer..] 


The Primitive Ba/itist is published on the 
second and fourth Saturdays in each month, 
at One Dollar per year, payable on receipt of 
the first number. Six copies will be sent to one 
Post Office or neighborhood for Five Dollars. 

Communications must be post paid, and di- 
rected to the Publisher. 

mmi^a® mw m&wsl wmwmmww* 

VOL. I. 


Printed and Published by George Harvard, 


am.- ».>uni i S^ B B !£S!JB?5B£B3BB5B B j ? SS BI 

"€mw out of $e& my people* 




Brother Editor: You no doubt have 
been looking for my new piece on what 1 
called the .science of Froggery; but i must 
tell you, I have been killing hogs picking 
and packing cotton, attending a wedding, 
&c. &c so that I have not had time 10 
write it. Nor am I yet ready, as it has 
been about twelve months ago sir.ce 1 
commenced studying Froggery, by dis- 
seeing one. 1 have lately offered one of 
nay negro hoys five cents for a frog:, be- 
cause I have somewhat forgotten my for- 
mer anatomical parts of a frog, in iis dis 
« -etion. For I tell you, frogs are not easi- 
ly found in winter; yet it is not because 
they are all dead, but because they lie 
totjT.d and hid in winter. Let summer 
come, wilh a wet spell, and I warrant your 
eats are stunned with wide mouthed frog*. 
1st., vou must let me off until I can get a 
frn^ and time — then you shall have it in 
fair colors. 

J see in your last that the missionaries 
have been foul of my character, and that 
vou have been trying to defend it. Let 
me Ml you for once, that I have never 
sought for either moral, civil, or official 
distinction in my life; but have just walk- 
ed tiie road that the scriptures and my 
own conscience dictated to me to he right. 
And if (he missionaries are mad at it, they 
may help themselves with all the lying 
abuses they can heap on me; they ate no 
more than a puff of money-loving priests, 
that are mad, like Demetrius ol old, be- 
cause their craft is In danger from my 
writings. 1 have founded independence 
on industry, and not on 'he begging and 
craft business; and if I am wanted, I can 
be found in Corn Neck, where four or five 
missionary preachers have found me late- 
ly, to get something to eat and have their 

horses fed and turn in for a nighL And 
I generally give them some old apple and 
hog, feed their horses, and send them off 
in peace with some of the precious stuff 
they are in quest of, if 1 think they need 
it'lo pay thoir way. And I find they love 
apple and hog as well as 1 do, although 
they cry wolf. And you can It'll them 
whenever they pass this way, that my cel- 
lar, corn and meal house are open for their 
present supply ; but that I will not publish 
their appointments, hear them preach, nor 
believe their priestcraft until God sends 
me a new testament from heaven. For 
in my opinion, a more damnable pack of 
priestcraft has never been invented, in any 
agr; of the chuteh, than 'the new moneyed 
schemes of the day; which are not to be 
found in lh>! New Testament 1 now have. 

A few days bsejs one found his way 
from Connecticut to my humble dwelling, 
to stay all night and see the world's won- 
der and the target for missionaries Lorn 
north to south; but alas, ihe niao seemed 
astonished, finm what he had heard of me 
abroad, (fiat I furnished him with all his 
wants, treated him fcrnd'y and sent him off 
in. peace gratuitously, save oidy Ids saddle 
hags appeared to be bloated like a sulhu 
fieg when you put a stick on his back. 
Next morning 1 desired to know if he 
had any abolition papers aboard; he posi- 
tively denied it, shewing me many tracts* 
So I gave him good advice if he had any 
abolition papers to burn them, lest he got 
into .Jack's house in passing south. 

Brother Editor, we have been trying to 
make money by. farming to support our 
families some time* Now if you will 
have a cage built and put me in it, and 
carry me through the United Siates and 
-how me for 25 cents a sight and 50 cents 
a sermon; 1 tell you I think we will make 
as much money by it as the missionary 



priests do by carrying their Jesus to mar- 
ket. And I cannot see why this would 
not be as laudable a way for us to make 
money, as their schemes of the day in car- 
rying Hindoos to show them; (or I think 
I am as likely a fellow as a Hindoo, make 
the worst of me, with a long nose and a 
gray head. But the missionaries have 
dressed me up in their lyings and some of 
their publications, for telling the truth on 
them, as the priests of old times, when 
they had to wander in sheep skins and 
goat skins and caves of the earth, were 
afflicted and tormented, of whom the 
world was not worthy. So I for telling 
what is truth on the moneyed priests of 
this day, have to wander through this 
world with a bespattered character, by 
this band of money lovers. So let it be. 
I am independent of the whole gang, from 
north to south, earn "my bread by the 
sweat of my brow, and condemn by whole- 
sale all moneyed schemes in religion, by 
law or otherwise, as made by priests to 
put money in their own pockets. For the 
poor of the church may starve and be 
thrown on the charity of* the country for 
what they care, so their pot boils. 

And of all the mean men that God Al- 
mighty suffers to live on earth, a money- 
ed priest is the meanest, who for money 
will leach lies and divine falsehood for 
pay; deceive the sinner, and be a means 
by his lying to lead the sinner's soul as 
far as in him lies for money into eternal 
damnation. For a faithful ministry is one 
among the greatest blessings ever bestow- 
ed on a nation, but a moneyed priesthood 
the greatest curse. So I say, after the 
stud) r of the history of nations for years. 
As proof, witness the oppressed sta.te of 
Ireland and England, paying millions to a 
cursed band cf moi>ey hunters, a priest- 
hood that are like the locusts of Egypt, 
that eat up every green herb and bring 
nothing into the public treasury for the 
good and welfare of their country. What 
broke ttv yoke of moneyed prie>ls in the 
United Sia-tes? Ask old John Leland and 
Gano, and these old fathers in fsrae) will 
tell you, it was the sword of Washington 
and his companions in suffering that broke 
the galling yoke of moneyed priestcraft 
by law in the American Revolution. Bui 
now we have got a new kind of moneyed 
priestcraft, not by law but by subscription 
runners and hired beggars at a dollar per 
dav and at $40 per month. And pray 
"f t some missionary, what is the dif- 

ference between distraining a man's mon- 
ey to support the priests by law, and pres- 
sing upon and begging men out of all coun- 
tenance to support the priests? There is 
no free will in either, so no offering to 
God, take my word for it if you will. 
For religion in all its parts must be volun- 
tary and not coercive, not by begging and 
promising heaven as a reward to givers; 
for the gifts of God are not to be purcha- 
sed with money. Pray tell me what 
broke moneyed priestcraft in France? 
Was it not the revolution under Buona- 
parte, and the last under the Duke of Or- 
leans? What b^oke it in South America 
in a good degree, but the revolution? 
What broke it in Spain but the revolu- 
tion, when Joseph Buonaparte was placed 
on the throne; but since the restoration of 
the Bourbons the chains are mended. So 
it is easily seen, that priestcraft is a yoke 
and strong chain that never could be bro- 
ken but by a revolution in government; 
and thus Ireland and England have got, 
not many years hence, to break the chains 
of this cursed oppressed moneyed priest- 
craft. Parliament may retrench tithes 
and soothe the oppressed grievances of the 
people under a moneyed priesthood, but 
like smothered fire in a sheaf, it will on 
the first breeze blow into a flame. Then 
all the difference between a missionary 
priesthood and an English oppressive 
priesthood is, that one is founded in law 
and the other in begging; now, reader, 
which is the worst? The sul jects of law 
priesthood know how much they have to 
pay money priests to clear out the road to 
heaven by the year; but the subjects of 
begging priests must be dunned, if their 
purse is empty, or at every call the beg- 
ging priests choose to make — and they put 
good part of what they beg into their own 
empty purses, and then run off and leave 
you the road to heaven to find and clear 
out, when they have got your money to 
live and appear in style on. 

Take notice of my conclusion — the wide 
difference that there is between missiona- 
ry and apostolic priests. Missionary 
priests go lor trading in begging societies 
and sale of memberships, so that their 
church may well be called a trading church 
and money the priests ends, and whatever 
enlightens the people mars the market of 
these priests; for they know by the igno- 
rance of the people, by this their craft they 
have their wealth in the sale of member- 
ships, and so by bawling and lying put off 

IW> M^ijpp^igp^fiWWWPBS 



their trumpery at religious sale, and cry 
the conversion of the heathen; then their 
titles sell well in memberships, otherwise 
it would not be worth a frog. So all mis 
sionary priests are bound like the Ephesi- 
ans to cry great is Dianna, or great is the 
object of missions, &c. and well they may, 
for by this craft their pot boils, which oth- 
erwise might be as empty as a beggar's 
plate. The apostolic church was founded 
on a rock, and whoever fears it will come 
to nought, or thinks money must support 
its sinking fabric, surely owns that it ha^ 
but a sandy foundation. However, by 
filling the saints with these fears, mission- 
ary priests get their wealth; not letting 
them know that the gates of hell shall not 
prevail, and that the everlasting arm is un- 
derneath for her support. Thus missiona 
ry craftmen keep a terrible juggling smoke 
before the eyes of church and men, for the 
extension of the church and the increase 
of the church, as if God and Christ had 
nothing to do with the church, but left it 
all to them to support by money. And 
well they may, for by this craft they get 
full pockets and their bread. But the 
apostles were no craftmen, they never 
feared the church of Christ would come to 
nought, nor did they ever cry our craft i:- 
in ganger; for they never made use of re- 
ligious schemes to pick men's pockets. 
One thought is sufficient here. The 
Christian religion, unsupported by law or 
money-begging societies, prevailed in its 
infancy against all "the powers of the 
world — how then can the Christian church 
be in danger from all the powers of the 
world, or for the want of money? Say, 
and see your»folly of money craft to sup- 
port the church of God. Money may 
support the church of men and h}'pocrisy 
in the world, by which priests make a 
craft, but money can't support the church 
of Christ. God's grace alone can do that, 
and will do it in spite of money or the 
gates of hell, or all the malice and rage of 

Now you know Doctor Demetiius, 
whose craft, in making shrines for Diana 
was all the religion he had, lugs heaven 
into his trade to make his hearers more 
zealous in his cause to continue his gain. 
So the new scheme preachers lug heaven 
and misrepresented scripture and souls of 
the heathen into a quarrel with the old 
Baptists, and the world and they cry, 
Great is missions, it is from God. Why 
are men so blind, or don't they inform 

themselves, to see that the priests like De- 
metrius are filling their pockets by this 
trade of missions and society making. 
Don't the priests get the money, lilt- De- 
metrius? Say. You know they devise 
the plans, you know the funds arc at their 
control, or by tools of their own make; 
and you ought to know, (hat the priests 
share the money in many instances. Now 
my law was, when I used to dance, that 
those that danced should pay the fiddler; 
but in this case, men that don't drfnce must 
pay the fiddler to play for other folks to 
dance. I say this is wrong. I won't 
agree to it, to pay a preacher I don't hear 
nor wish to hear; or to feed an ox while 
he treads out my neighbor's corn — or, to 
communicate in all good things to him 
that don't teach and fiddle forme to dnr.ce, 
is neither scripture, reason nor justice. 
I protest against the doctrine, as not scrip- 

Now remember that Diana was a god- 
dess created by some ingenious stonecut- 
ter, but yet was guarded by a huge band 
of priests, who had picked a fine liveli- 
hood by telling the world she came down 
from Jupiter. But as Paul did about her 
open some men's eyes, and they thought 
they should lose their loaves and fi>hes, 
this enraged Demetrius and his gang of 
craftmen, for the priests began to see they 
lost customers to their shop. For such is 
the foolishness of some men, it is but for 
the priests to point at a windmill and to 
fighting they go, Don Quixotte like, and 
will empty their purses and beat out their 
brains to stop the sails. So because I 
have opened some people's eyes about 
missions, the missionaries find they have 
lost customers to their shop of missions, 
and are enraged against me and the Kehu- 
kee Association, like Demetrius and his 
gang against Paul. From this you may 
learn that one man with truth on his side, 
is enough to frighten a whole army of mo- 
neyed priests, or band of craftmen, and to 
defeat them by his writings. Thus they 
raised a mob against Paul, and set all the 
city in an uproar, bawling and hollowing, 
great is Diana of Ephesus. Moneyed 
priests are a cursed implacable tribe, no 
power has been able to satisfy them; 
they have had neither mercy nor 
bounds to their cruelly. Craft to get 
money is their calling, and lies, hypoc- 
risy and persecution are the tools they 
work with. 





Fellowship, — Is "joint interest, 
or the having of one common 
stock." This explanation is in 
some degree illustrative of the fel- 
lowship of saints with Goo". The 
stock of the blessed inheritance 
which God has to bestow upon 
saint.-!, is His by right of creation 
find proprietorship of all things, and 
iheirs by right of gift. It is as per- 
manently theirs by the latter right 
os it is His by the former. His 
word of instruction, promise and 
comfort, is His by authority', and 
immutable; it is theirs by knowl- 
edge, faith and affection; by obliga- 
tion, choice and interest. Their 
fellowship with Him may be con- 
sidered as effected, by their being 
born of Him, made spiritoal, and 
partakers of His nature. John, i. 13 
—ill. 6. 1 Peter, u 3, 4. 2 Peter, 
i. 4. 1 John, i. 3. For spiritual 
beings have a common interest in 
spiritual things. 2. By adoption 
into bis family, they become heirs 
of Him, and joint heirs with Christ. 
Rom. viii. 17. Fellowship with 
God lays the foundation of true fel- 
lowship with saints. 1 John, i. 3 — 
v. 1. This consists in, and depends 
of!, their union in love; and iheir 
oneness in doctrine and practice, as 
it regards the scriptures, and espe- 
cially the economy of redemption. 
Amos, iii. 3. "And the multitude 
Them that believed war. of one 
heart and of one soul." Acts, iv. 32. 
2 Cor. xiii. 11. "Fulfil ye my joy 
that ye be like minded, having the 
same love, being of one accord, of 
one mind." Phill. ii. 2. Acts, ii. 42. 
"If there come any unto yon* and 
bring not this doctrine, receive him 
not into your house, neiiher bid 
him God speed. For he that bid- 
deth him God speed, is partaker of 
his evil deeds." 2 John, 10. True 

church fellowship is founded in one- 
ness of faith and practice according* 
to the doctrine of Christ and the 
apostles. Our limits forbid .us to 
enlarge: we shall remark upon one 
passage of scripture. "And they 
continued steadfastly in the apos- 
tles' doctrine and fellowship." Acts, 
ii. 42. The apostles' doctrine is the 
bond and cement of fellowship. 
Those who beiieved and received it 
in the love of it, not only had fellow- 
ship with the apostles and church of 
Christ generally, but with God and 
Christ; for their doctrine was the 
doctrine of God and of Christ. It 
was the doctrine of grace and of 
salvation. When once understood 
it was so powerful and captivating, 
that none other could be believed or 
loved. Those who rejected this 
doctrine gave undeniable testimony 
that they had not fellowship with 
the Father and the Son; and oppo- 
sition to it formed a bar to church 
fellowship. Failure in any one ma- 
terial point required a non-fellow- 
ship. The kSadducees believed 
there is no resurrection, angel or 
spirit. The Pharisees believed 
both, and yet they could not be fel- 
lowshipped; because they rejected 
the imputed righteousness of Christ 
by faith, and put a value upon their 
own righteousness. The preacher 
from the wilderness refused fellow- 
shift without repentance. The apos- 
tle Philip denied fellowship without 
true l.-iii i i . The apostles' doctrine 
was one and inseparable. To deny 
any part thereof, was to mar and to 
break it. The faithful cannot with- 
out pain, hear reproach and see 
contempt cast upon the truth, the 
doctrine of their Saviour whom they 
love. It weakens or breaks the ce- 
ment of their love, cleaves in two 
their faith ns respects unity, and di- 
vides their practice. They cannot 
travel together in belief, walk, nor 



love; they differ in faith, hope and 
charily. The fellowship of saints 
was designed for their mutual com- 
fort. To hong together when it is 
broken, is burdensome and painful. 
To keep silence is grief; to speak is 
strife. To hold together when 
faith and practice are so grievous, 
is the worse sign; as it manifests a 
want of sacred regord and ordinan- 
ces and commandments of the 
Lord, and resembles more the in- 
stinctive gregariousness of a flock, 
than the unity of the spirit in the 
bond of peace. There is no scrip- 
ture injunction to continue union 
where comfortable fellowship is bro- 
ken. Feelings may be wounded 
without a breach of church union; 
these we should diligently, forbear- 
ingly and patiently seek to heal. 
But when the breach is made by a 
departure from the apostles' doc- 
trine, there is no more healing, short 
of a full and sincere return to that 
doctrine. It is consonant with the 
sacred chart, that the faithful, tho' 
united among themselves, should 
nevertheless keep separate from ail 
others. It is more honor to God, 
aud receives more regard from him, 
for two or three to hold the doctrine 
and practice of the New Testament 
in heart-felt concord, than for a 
thousand to mingle together with 
discordant and unsound doctrines. 
Matt, xviii. 19, 20.— Ed. 

From the Signs of the Times. 
The Elders and lUesscnzprs compo- 
sing the Lexington Baptist As- 
sociation, to the Churches ickich 
they represent— Greeting: 
Dear Brethren: We desire to ac- 
knowledge with unfeigned thanks- 
giving the kindness of our h«a»j<ju}y 
Father, through whose abundant 
mercy we are favored with anoiln r 

I annual interview for social worship, 
together with an opportunity of 
hearing from the several branches 
of Zion, by your Letters and ,Vles- 
sengers. !n return we would, ac- 
cording to our former practice, sella 
you this our friendly Epistle: in 
which it is our desire to stir up your 
pure minds by way of remembrance. 
We scarcely need remind you that 
the present is a day of peculiar trial 
to the Zion of God. When we 
consider the spirit of delusion which 
is now abroad in the world — the 
false zeal, false doctrine, and false 
professors, to which if we add tho 
plain intimations given us in tho 
scriptures, that, when false doc- 
trines are exposed, the inevitable 
consequence is persecution, it is no 
marvel that the ways of Zion mourn, 
her priests sigh, her virgins weep 
and she is in bitterness. 

While these considerations can- 
not fail to occupy much of our at- 
tention, let us maku the honest eu- 
quiry, so far as it concerns us as a 
body, and the Churches with whom 
we are united in the faith of the 
gospel, (a subject never to be yiel- 
ded even at the expense of life,) 
whether we are not greatly wanting 
in the practical part of the Chris- 
tian religion! Have we not forsa- 
ken our first love? and is there not 
a great lack of the spirit, of devo- 
tion? Are we not greatly in rear of 
the primitive disciples of our Di- 
vine Lord! and are we not too lan- 
guid i.n the pursuit of our race, and 
too prone to loiter in the way! We 
do not wish to arouse any wrong- 
fully, but wish to bring the subject 
home and we press it upon our- 
selves, aud urge it most earnestly 
upo a our brethren as a subject of 
serious importance. 

By practical 'religion, we mean 
die faithful performance of all the 
duties which God has enjoined up- 



on us as Christians, and which are 
in all cases plainly revealed in his 
written word. The peculiar spirit 
of ihe times are calculated to call 
off our attention from the holy 
scriptures; we see the greatest zea- 
lots of our a«e advocating the inven- 
tions of men, and by their tradi- 
tions making void the law of God; 
and While we may lawfully oppose 
and expose their errors on all pro 
per occasions, we cannot ourselves 
neglect to perform the things which 
God requires of us and be blame- 
less. Let our station in life be as it 
may, public or private, husbands or 
vviv.'s, parents or children, the word 
of God is a light to our feet and a 
lamp to our paths, and we are ex- 
horted to take heed to our steps 
and see that we fall not out by the 

In pursuing this subject, two 
things are important to be under- 
stood: 1st. The faith which we pro- 
fess will not fail to produce good 
works, in a greater or less degree; 
and second, As our faith is con- 
stantly opposed by unbelief, and in 
consequence thereof we believe but 
in part, so there will be in us a cor- 
responding short coming in regard 
lo our duties; and hence it is, as we 
conceive, that our great law-giver 
has, and does require of us the 
greatest possible exertions, striving 
against sin and resisting, if neces- 
sary, even unto blood, looking alone 
to God for a supply of spiritual 
strength that we may mount up on 
wings as eagles, run and not be 
weary, walk and not be faint; and 
like the ancient disciples cry, "Lord 
increase our faith." Reveal thy 
perfections as our Saviour, and 
draw our hearts in fervent love. 
Display thine almighty arm, and 
bring home the divine assurance 
that "all things do work together 
for good." 

These two points well under- 
stood will teach us our entire depen- 
dence upon God as the foundation 
for every Christian exertion. By 
thee, said Duvid, I have run through 
a troop, and by thee have I leaped 
over a wall! And the apostle could 
do all things through Christ, which 
strengthened him. Having thus 
pointed out the ground of spiritual 
action, we will notice a few of the 
duties incumbent on the saints, as 
a sample of the many which are en- 
joined in the scriptures. The 
scriptures have divided this subject, 
into three parts, viz: "Teaching us 
that denying ungodliness and world- 
ly lust, we should live Sobarly, 
Righteously and Godly." Sober- 
ly, as it respects ourselves, not mere 
abstinence from wine wherein there 
is excess; but we are to possess a 
sober mind, not confused and disor- 
dered, not drunken with surfeiting, 
and the cares of this world, not ter- 
rified with the movements of our 
spiritual enemies; but having every 
power of the soul duly employed, 
to move on with steady footsteps in 
the race set before us, and under 
the banner of our Lord, "fight the 
good fight," until we are made 
more than conquerors through him 
that has loved us. 

Righteously, as it respects one 
another and our fellow men in gen- 
eral, remembering always that it is 
written, "Husbands love your wives; 
wives obey your husbands. Pa- 
rents be not bitter against your chil- 
dren, lest they be discouraged; chil- 
dren obey your parents in the Lord, 
for this is right;" this will form the 
happy family and make domestic 
life at least an earthly paradise, 

"Where each fulfils his part, 

With sympathising heart, 

In all the cares of life and love." 

And when applied to the saints as 
such — "Love one another as Christ 



has loved you." And also to chur- 
ches as such, Be ye of one mind, 
of one heart and of one judgment, 
endeavoring to keep the unity of 
the spirit in the bonds of peace; and 
when applied to the minister.*, 
"Take heed to yourselves, and to 
the doctrine, &c. Feed the flock 
which he has purchased with his 
own blood; not for filthy lucre's 
sake, but of a ready mind." The 
churches are also equally bound 
faithfully and righteously to per- 
form their duty in regard to the sup- 
port of the ministers of the gospel, 
according to the word of God." 

And Godly, as respects our duty 
to God. The language of the 
scriptures, in both law and gospel, 
is, "Thou shah love the Lord thy 
God, with all thy heart, and him on- j 
ly shah thou serve." My son give 
me thy heart," is the language of 
our heavenly father to his children. 
We are to believe the record God 
has given us of his Son, to obey his 
commandments as they are stated 
.in the New Testament, and by an j 
holy faith, godly zeal, fervent spirit, j 
and with the full exercise of all our.J 
powers of soul and body; glorify. 
him in our bodies and spirits which 
are his, and when we have done all, 
say, we are unprofitable servants, 
and that we trust our all, to the full- 
ness of his grace for life and salva- 

From this view we may learn the 
folly of such as wish to add the com- 
mandments of men to such a divine 
code, which is so complete as to 
call for the rightful employment of 
all that we have and are, both for 
time and eternity. We learn also 
the necessity of quickening our 
pace and pressing forward from 
what we are to what we ought and 
what we wish to be, until as Chris- 
tians we are brought to our graves 
like a shock of corn, fully ripe in its 

season; and as ministers we have 
finished our course with joy, and the 
ministry which we have received of 
the Lord Jesus, to testify the gospel 
of the grace of God. We may also 
see in the light of our subject, the 
source from whence comes wars 
and fightings among us: they come 
from our lusts which war against 
the soul. Let each therefore, in 
their respective stations, faithfully 
discharge their duty to God and to 
one another, and the bleating of the 
sheep, lowing of the oxen and com- 
plaining in our streets will cease. 
Happy are the people that are found 
in such a case; yea, happy are the 
people whose God is the Lord! 

May we improve this subject so 
as to be able to show our opponents, 
who demand our money for the qua- 
lification of men to preach that the 
Lord's ministers are qualified of 
God, and furnished with a mouth 
and wisdom that all their adversa- 
ries cannot gainsay nor resist; that 
we will, and do freely and honora- 
bly support such as we believe are 
sent of God to preach the everlast- 
ing gospel; and while they falsely 
accuse us of a do-nothing system, 
let us show them that the poor 
among us are fed and clothed upon 
our bounty, the sick and afflVted 
are visited and relieved, and that we 
do not only pray for our enemies; 
but when they hunger we feed them, 
and when naked we clothe them; 
and thus present to all around a re- 
ligion worthy of I he gospel of 
Christ, and that the love of God 
constrains us in all things to glorify 
God in our bodies and spirits which 
are his. 

"So let our lips and lives express 
The holy gospel we profess; 
So let our works and virtues shine, 
To prove the doctrine all divine." 

Tho's. Faulkner, Clerk. 



puntfimiris m&^Ts.&'z. 


yj good Exam/lie. — The church at Pleasant 
Hill, Edgecombe county, in conference Satur- 
day before the fourth Sunday in Jnlv last, una- 
nimously adopted, and ordered to be placed ' 
on their church book, thefoUowing resolution: ; 

"We will not countenance any preach- I 
er who shnll travel within the bounds of 
fair Association, establishing societies for 
the collection of money, or who may him- 
self be collecting money to support any 
institution whatever-, We will not -fel- 
lowship any member or members of Mis- 
sionary, 1 Ji hie. Tract, or Sunday School 
Union societies, nor advocates of Theolo- 
gical School -j, nor any person who does 
fellowship them; nor will we hold any 
such in our churches." 

In all ages since there has been a true 
church, in the world, alliances, often imper- 
ceptible, and, in some sense, unavoidable, have 
been formed between it and the world; conse- 
quently, corruptions have been introduced, 
and the Lord's ordinances have been abused. 
These have been sooner or later discovered 
by those whose hearts were right in the sight 
of the Lord, who have attempted at every 
sacrifice to correct them. The work cf re- 
form has seldom been otherwise than painful. 
The ties of kindred, the pleasure of long and 
intimate acquaintances, and the enjoyment of 
mingling in social and public worship, stir our 
anguish at thoughts of parting. But when we 
must decide whom we will follow, God, or 
Baal, if our hearts are divinely guided, we 
shall not hesitate at parting with the follow- 
ers of Baal. When persons and principles, 
■when the word of God and our nearest friends, 
ate put in competition, we ought to maintain 
the word, and preserve our principles, though 
we be but a remnant, a handful, or stand com- 
pletely alone. Those who have found that 
there is no agreement between the wild insti- 
tutions of the day and the word of God, and 
that they are not authorised by the letter nor 
spirit of the scriptures; that there is no com- 
fort in union, and no separation from them if 
the crusading missionaries can prevent it, will, 
we think, enjoy more peace by following the 
example of Pleasant Hill church. 

37~The circular letter of the Chattahooche 
Association, as published in the Christian In- 
dex of Nov. 17, 1835, exhibits a zeal which 

appears really fur) ; and we think they tacit- 
ly acknowledge, though unintentionally, that 
missions are radically the institutions of men. 
In their circular is the following language: 

"We should, therefore, in a subordinate 
sense, be earnestly engaged in devising 
ways and means by which we might be 
instrumental in benefit ling our lellow 
men; this is our duty and a rrasonablo 
service, and we should enter upon it with 
cheerfulness, and pursue il with the great- 
est possible industry." 

Again they say: 

"All that is saered to the souls of ra- 
tional immortals, requires il at our hands, 
and whatsoever our hands find to do in 
the cause o( benevolence, we should do it 
with our might, and not gainsay; and if 
we possessed that zeal that burns for the 
glory of God and mourns over a bom i na- 
tion, and feels bowels of compassion for 
perishing and immortal souls, we should 
uo longer stand in opposition to the gos- 
pel of God — no longer remain indifferent 
to the mission eause." 

In another part they observe: 
"Much remains yet to be done before 
the heathen shall be given to the Son of 
God for his inheritance, and (he utter- 
most parts of the earth for bis posses- 

The Lord of glory bade his disciples to teach 
Christians to observe all things whatsoever he 
had commanded them. The Chattahooche 
Association says let us devise ways and means. 
1 his appears to he another case of verifying 
the scripture which says "they have sought 
out many inventions; and lacks but little of 
amounting to a patent acknowledgment in 
words. If the scriptures be put into practice, 
what device is necessary? Keeping the com- 
mandments and ordinances of the Lord admits 
no device. The advocates of missions them- 
selves allow the truth of the last assertion, in 
contending that the scriptures authorize and 
enjoin missions. They evidently pervert the 
scriptures, and make them to command what 
they acknowledge in effect to be their own 
devices:— when they have found a device, they 
wrest the scripture to say do it with thy 
might. But why do in the caiise of benevo- 
lence [so termed,] with their might? Because 
this project of crusading spirit absorbs all oth- 
ers with the institutions of the age. They cry- 
up the piety and self-denial of the missiona- 
ries and the greatness and goodness of mis- 
sions comparatively more than they do Christ 



and his gospel. They, the Chattahonche As- 
sociation, in a manner not to be misunder- 
stood, declare that those who are indifferent 
to the mission cause are opposed to the gospel 
of God. And this much too for opposing then- 
devices. Much, they suppose, yet remains to 
be done before the heathen shall be given to 
the Son of God. And who is to do it, and to 
give the heathen to Jesus Christ? The argu- 
ments of that Association, with all of like 
sentiments, reply, We. If they sh.dl effect 
this, they have indeed devised gieat things. 

(fcj^ln a letter published in the Chris- 
tian Index of Dec. S, addressed lo the 
Kditor of that paper, and signed J. R. 
Hand, the Flint Association is charged 
with "reaching afier the keys of St. Pe- 
ter." We are rot acquainted with the 
general conduct of (hat Associalion;, con- 
sequently we do not know lo what the 
writer alludes, as he does not inform us. 
We judge that it is their declaring non- 
fellowship with, or opposition to, mis- 
sions and similar institutions; for (he same 
charge has been laid against us of North 
Carolina, because we would not continue 
our fellowship with them, and thereby 
burden our consciences by working after 
a "pattern" different from that "showed 
us in the mount," and because we will not 
conform to what they acknowledge to be 
device. (See circular of Chatlahooche As- 
sociation.) The letter of Mr. Hand ap- 
pears to be principally intended to give 
information respecting the F.benezer As- 
sociation. She apperas too to have been 
asking for the <<o!d way," and desiring to 
walk therein. Burdened and grieved, we 
presume, with the new system of religion, 
she has sought rest and a good conscience 
by withdrawing her fellowship from the 
Georgia and Washington Associations. 
Her motives for thus acting are represent 
ed, in the above named letter, in these 
words: — 

"And may I not say, it is because 
our sister, the Georgia, so far out- 
strips us in talents and every good 
work of the Lord, that we are try- 
ing to cover her with reproach? If 
so, we have imbibed in a groat mea- 
sure the spirit of our brother Cain, 
who slew his brother because be 
was more righteous than himself!" 

It contains also Lhe following declaration: 

"And there is no greater evidence 
that a man is a missionary, than to 
see him constantly engaged in the 
spread of the gospel — inquiring, 
'Lord, what wilt thou have me 

to dor " 

This passnge of scripture is seldom used 
in missionary publication?, but that Ihey 
give it in substance this answer, "Engage 
and l>e active in missions." Those who 
confess, as the Ohio Convention has done, 
that they have no express command in the 
word of God for the institutions called be- 
nevolent, should not profess to inquire ot 
the Lord. It is like the prophets of old, 
who cried, "The burden of the Lord." 
It is like Israel who said, "Lo, we be 
here, and will go up into the place which 
the Lord hath promised." Mr. Hand 
continues: — 

"If we were to Jake as deep an 
interest in the circulation of the In- 
dex as. our brethren do in the "Signs 
of the Times," soon, very soon, 
should we see ignorance and super- 
stion give way. — Brethren would 
cease their hostility to the best of 
causes, and a mighty host would 
come up to the help of the Lord 
against the mighiv. And being 
fully persuaded of this, I call upon 
the good brethren of Georgia, and 
every ether State, to be up and do- 
ing. And if we cannot get our 
brethren to take iho Index, let »« 
form societies through the State, or 
States, each brother paying for five 
or leu Indexes, to be sent to those 
who will read them. S have named 
this to several of my brethren, who 
feel willing to o-o into it." 

This scripture, "the help of the Lord 
against the mighty," is often repeated lot- 
missionary purposes: but those who came 
to the help of the Lord when the inhabit- 
ants of Meroz refused, it is written, "look 
no gain of money, They fought from 
heaven."' Jutlg. v. 19, 20. 'J he writer' 
in question thinks ignorance and supersti- 
tion would be soon overcome bv the cir- 
culation of the Index. Would it be prop, 
er lo call that, superstition, which believes 
the Index can accomplish what the scrip- 



lures and a preached gospel have not ef- 
fected? If indeed it is capable of so great 
and so happy an influence, we could sin- 
cerely wish more than one, or two, or 
three presses were employed in its publi- 
cation, and that all would patronize \\...Ed. 

(13* "The Rev. Edward Beecher, Pre- 
sident of Illinois College," has written a 
series of sermons, on "The Nature, Im- 
portance, and Means of Eminent Holiness 
throughout the Church," which are pub- 
lished in the Christian Index. In the 
4(3ih No. vol. 3, he remarks: — 

"Having endeavored to show, that 
to elevate the standard of personal 
holiness, is the most important en- 
terprize of the age, I proceed, as 
proposed, to inquire: IN. How shall 
this enterprise be undertaken, and 

In the course of his reply to this inqui- 
ry, he observes: — ■ 

"h is his [God's] great end in all 
he does, to bring all his holy king- 
dom to feel on this subject as he 
does, and that he will never be sat- 
isfied until this end is secured." — 
"For this he [Christ] gave himself 
to death, and never will be satisfied 
till he lias secured this end: for its 
absence nothing can make amends." 
— ''Nothing but a full manifestation 
of the presence of God can accom- 
plish the work in question. A ma- 
nifestation, such as the world has 
never seen, and such, too, that the 
church shall be unable to throw off 
or to resist its power." — "And there 
is no doubt that a vivid manifesta- 
tion of the presence of God will be 
the great means of reaching the 
heart of the church, and causing the 
conviction that she must feel on this 
subject; for God insists upon it, and 
she will encounter his holy and in- 
dignant rebuke if she refuses." 

We shall consider these remarks: 1. 
"The standard of personal holiness." -'To 
elevate" this standard, strongly implies, 
that the present standard is too low. A 
standard we had understood to mean, a 

correct t> st. If the present needs eleva- 
ting, it cannot be a standard. And if it 
be admitted to be a standard, then to seek 
to elevate it would he chimerical and su- 
perstitious. To endeavor to come up to 
the true standard, the New Testament, is . 
what every Christian ought to do. but 
to endeavor to elevate the standard, ap- 
pears to arise at something above what 
that blessed chart exhibits, and that it 
does not afford rules sufficient for the reg- 
ulation of Christian conduct. 2. The feel- 
ings of God. The sensations and emo- 
tions of Deily must be as unsearchable a 
mystery as the thought of man can en- 
counter. These cannot be known beyond 
his will in Christ Jesus, as revealed in his 
word. How Mr. Beecher should know 
that the saints or the church must feel 
like God, we are at a loss to determine. — 
To attribute the pain of dissatisfaction, or 
dissatisfaction in any wise, to God, is pro- 
fane. This the author under considera- 
tion has contingently imputed to the Fa- 
ther and the Son. This idea alons repre- 
sents him as a God of passion; and every 
person of whose creed this is a specimen, 
worships an imaginary God, — an idol. 
For He who works all things according to 
the counsel of his own will, can, in no 
event, be dissatisfied. He only is the 
true God, who is never frustrated nor de- 
spoiled of satisfaction. 3. Mr. Beecher 
declares he has no doubt that a manifesta- 
tion of the presence of God will be Ihe 
great means of reaching the heart of the 
church, and causing the conviction that 
she must feel on this subject, and, almost 
in the next breath after speaking of it as 
such a manifestation as the world never 
saw, and the church shall not be able to 
throw off or resist its power, adds, "God 
insists upon it, and she will encounter his 
holy rebuke, if she refuses." The inti- 
mation that the church may refuse, af- 
ter declaring she shall not be able to re- 
sist its power, stands very much out of 

The doctrine contained in the above na- 
med discourses is pharisaical; and the ob- 
ject of them appears to be, to unite all pro- 
fessions of religion so far as to bring them 
to act in concert in missionary efforts. 
But there will be false doctrine as long as 
unregenerate men profess religion; and we 
believe some of unrenewed in heart, as 
well as the spiritual seed, will make pub- 

lic profession of Christ as long as the 
world shall stand; and so long as this con- 



tinues to be the case, a union can hardly 
be effected. — Ed. 

(j^fln a letter from the missionaries in 
Burmah, to the Corresponding Secretary, 
dated, Maulmein, Dec. 12, 1«34, we find 
the following language: "Besides the 
monthly concerts of prayer, for seamen. 
Sabbath Schools, and the heathen." This 
is giving great value to their prayers; or 
little worth to seamen and heathen; as 
once a month will do for them provided 
all will pray at a time. The letter con- 
tinues: — 

"And here, from our acquaint- 
ance with the character and condi- 
tion of seamen, we cannot forbear 
an expression of our deep regret, 
that this interesting portion of our 
race have so long been neglected in 
the prayers and efforts of the friends 
of humanity and religion. While 
these men of the seas stand the 
nightly watch, and encounter the 
threatening billows of the deep, to 
enrich the landsman with the pro- 
ductions of other countries, and 
while their aid is indispensahle to 
the work of preaching the gospel to 
the heathen, it is a lamentable fact, 
that few of our American citizens 
remember them with a grateful 
thought, and few of our American 
Christians, either in concert or in 
private, raise a prayer for their con- 

Are the missionaries acquainted with 
the hearts of all the citizens and Chris- 
tians of America? If not, they have assert- 
ed too much. The sailor's' hardships and 
services to missionaries in their esteem, 
deserve our prayers: and yet they pray 
for them but once a month. According to 
their own sentiments, we hr>ve no reason 
to believe they ever prayed for seamen 
before their voyage. And now praying 
for them is too good a thing to be kept se- 
cret. They must needs tell their coun- 
trymen, they pray in concert monthly 
for seamen and heathen. This is the same 
language: "I pray three times a day" — 
"I am not as other men, I fast twice a 
week," &c. Luke, xviii. 12. 

"While praying far seamen, their 

actual presence with us, and a 
knowledge of their present condi- 
tion and gloomy prospects, with the 
aid of a divine influence, enabled us 
to pray with the spirit, and with the 
understanding also." 

This seems to say, unless they be pre- 
sent, and we know their condition and 
(heir prospects, we cannot pray for Ihem 
with the spirit. For these pious trumpet- 
ers declare ifeat the presence, &c. of the 
seamen empowered them to pray with the 
spirit, while they ascribe only a partial 
aid to "a divine iufluence." This is like 
the language of the Syrian king's ser- 
vants: "And the servants of the king of 
Syria said unto him, their gods are gods 
of the hills, therefore I hey were stronger 
than vve: but let us fight against (hem in 
the plain, and surely we shall be stronger 
than they." 1 King*-, xx. 23. So the mis- 
sionaries: Our god is the god of ships and 
seamen, therefore let the sailors be pre- 
sent, and vve can "pray with the spirit," 
and prevail. "The sisters have had fre- 
quent seasons for prayer during the week." 
The language of our Lord is, "Men ought 
always to pray and not to faint" — "pray 
without ceasing." Luke, xviii. 1. — 1 Thess. 
v. 17. But (he "frequent seasons" of the 
sisters is like Felix's time: "When I have 
a convenient season I will call for !hee." 
Acts, xxiv. 25. V\'e are constrained to 
believe that all this disphy and parade of 
[prayer is but the abominable pride of the 
! self righteous Pharisee. For our Lord 
uniformly t;iughl his disciples to pray in 
secret, and not to be like the Pharisees, 
who were fond to pray where men could 
see them. So the missionaries appoint a 
week, a month, or a year before hand, to 
meet together; and sound a trumpet or a 
bell, or make proclamation: "this is our 
paayer meeting" — "our monthly concert" 
— "our season for prayer." In their let- 
ter they record two conversions and expe- 
riences, the substance of which we will 
give the reader. The first one: — 

"Then I remembered how long 
God's spirit had been striving with 
me, and thought it would leave me 
soon. Perhaps one year, one month, 
one moment, and 1 shall be shut up 
in hell forever. O what feelings I 
had then! 1 thought of dying, which 
made me feel thai I needed a friend, 



but 1 wos so wicked that I thought 
the Lord could not bo my friend. 
The next Sabbath I fell worse than 
over, find after meeting, I went down 
into the hold of Uie ship. There I 
made my poor petitions known to 
the Lord Jesus for deliverance, 
an'H he put words into my mouth. 
O what delight I found in praying 
find thinking of Jesus! I found that 
tiying was the great thing. At 
last after two or three hours, I came! 
\ip out of the dark, and f It tint the 
chains of master satan were broken 
off; nnd I eannot express the joyful 
feelings I have enjoyed from that! 
time to the present. I am now re- j 
solved to spend the remainder of 
my days in the service of the Lord 
Jesus Christ." 

If this be a Christian experience, we 
are disposed to think there are many 
Christians. His prayers appear to be the 
sub>tance of his change, and sum of his 
hope. In them he found delight — "try- 
ing was the great thing." To get reli- 
gion was only to pray — and to pray was 
only to try. Christ's righteousness, 
Christ's death, seem not once lo have oc- 
curred to his mind. To pray with delight 
appears to weisch more in his scale, than 
tile blood of Christ. To continue his race 
as he has commenced, his service is worth 
so much, he publicly vows it through life 
to the Lord Jesus. The second con- 

"1 am not ashamed to acknow- 
ledge before God, and his children, 
my shipmates, that I am a sinner, 
and am resolved to serve the Lord 
the remainder of my days." "lie 
then feel upon his knees, [continues 
the letter,] attd with tears and 
groans offered the publican's pray- 
er. From that time to the present, 
he h is boon forward lo discharge 
religious duties, and evinces much 
interest in behalf of his fellow sea- 

Here i-i, a man nppire-rly rVsmfea't, ■-«'- 
Suowledging he is a seiner, hut in the 
n-fxt breath lie is going to serve Inn Lord 
all hi-, da^s. How a person under the 

sense of guilt, .mid consequently, of divine 
displeasure, ran persuade him»eif that he 
shall serve the Lord nSrough his life, nei- 
ther our experience, nor the word of God, 
has ever iuiormed us. "He then fell up- 
on his kueas, and with tears and groans 
offered the publican's prayer." This, we 
suppose, was to show how he would serve 
the Lord. Guilt produces shame, and 
makes the criminal in conscious abase- 
ment wish to hide himself. Self right- 
eousness exalts a person, and inflates him 
with vain glory, inspiring him with osten- 
tation lo strike the human eye with a dis- 
play of his distinguished goodness. Christ's 
righteousness for justification is not heard 
of in this experience. This letter says: — 
"Surelj 7 there is much land yet to be pos- 
sessed." So we peiceive. Missionaries 
and money enough can possess iL It 
proceeds: "These eastern nations, with 
their hundred millions of immortal be- 
ings, are waiting for the bread of life. 
Why are they nol supplied? A/e there 
not means in our American churches? Let 
them visit these temples of heathenism," 
&c. Bread of life is a title which belongs 
to nothing but Jesus Christ. To ask if 
there, are not means in our American chur- 
ches, is to ask, if tiie American churches 
have not Ihe control of Jesus the Lord, 
the great God. To inquire why ihe eas- 
tern nations are not supplied with the 
bread of life, is to inquire why the chur- 
ches do not send or carry Christ lo them. 
Niy, it is lo inquire also, why the world 
do not send or carry the Lord to the hea- 
then; for they importunately press Ihe 
world of unconverted men and women in- 
to their societies and to their aid. If such 
appeals do not amount to blasphemy, we 
humbly conceive that they fall little short 
of it. Once more: said letter remarks, 
"In our estimation, the Lord has opened 
the field before the church, has furnished 
her the means, and given her the men," &c. 
In conclusion, we dare not believe, lhat 
men who are capable of such assertions 
and snch appeals concerning the bread of 
life, men who affect that a religious life of 
a sinner will cany him to heaven, men 
who are such strangers to the gospel as lo 
glory in experiences destitute of the hope 
of Christ's righteousness, who value their 
pravers so highly, as to have stated times 
and special objpols for Ihc-m, and tell of 
them IV.iiTi Kurmah lo America; we say, 
we dire not believe they are safe guides 
in religion. — Ed. 



From the Signs of the Times. 
In this number we commence the republi- 
cation of Rushton's Letters, in refutation of 
the absurdities of Fuller's views of the Atone- 
ment, agreeably to an intimation given in one 
of the numbers of our last volume. It may be 
proper for us to say that an edition of this ex- 
cellent work has lately been published in the 
city of New York, by Bro. Joseph Spencer, to 
whose kindness we are indebted for the copy 
which wc have. 


1 think it right to inform the reader, that, 
some time ago, I was accidentally engaged 
in a verbal controversy on the nature and 
extent of the atonement of Christ, with a 
Baptist minister of some celebrity, residing 
in Northamptonshire. At parting he ear- 
nestly entreated me to read Mr. Fuller's 
"Dialogues, Letters, and Essays," which 
1 promised to do. No sooner had* I read 
and pondered that work, than the fallacy 
of Mr. Fuller's doctrine, which my friend 
had espoused, appeared to me in a more 
striking manner than it had ever done be- 
fore; and I felt assured that, with a little 
labor, the speciousness and deceitfulness of 
i\]r. Fuller's views might he fully made 
manifest. With th'rs conviction, I determi- 
ned to attempt a refutation of them, and to 
publish it in the following Letters. 

It is more than possible that some weak 
and inconsiderate persons may feel offend- 
ed at the free use 1 have made of Mr. Ful- 
ler's name, because being now deceased 
he cannot answer for himself. Although 
1 have no fear of any objection of this na- 
ture from persons who are acquainted 
with literary affairs, yet, for the sake of the 
weak, and because of the captious, 1 offer 
the following apology: — 

1. The subsequent Letters are not di- 
rected against Mr. Fuller, but against the 
doctrine now prevailing in the Baptist 

2. It is impossible effectually to oppose 
this doctrine, without reference to some 
acknowledged writings in which it is sta- 
ted and dt ended; and these acknowledged 
writings are Mr. Fuller's "Dialogues," &.c. 
It is true there are some living authors 
who have asserted the same things; but 
these writers are inferior to Mr. Fuller in 
celebrity and polemical talents. To en- 
counter them, therefore, would not be to 
allow my opponents the full exercise of 

their strength; neither would it become 
the great cause of truth to engage the 
subaltern, while the champion is defying 
the advocates of particular redemption, 
and crying out, "Choose you a man for 
you, and let him come down to me." 

3. When an author publishes on con- 
troverted subjects, he does so, not only for 
the generation living at the time, but for 
the succeeding generations. Though he 
die as a man, he still lives as an author, 
and teaches and speaks as long as his wri- 
tings are read. It is right, therefore, to 
examine the theories and doctrines of an 
author, whether he be living or dead. 
What man of sense would reflect upon 
President Edwards, for publishing his 
confutation of Dr. Whitby, after the Doc- 
tor's death? Or who would charge Mr. 
Fuller with unfairness, for publishing his 
"Strictures on Sandemanianism," long af- 
ter Mr. Robert Sandeman had returned to 
his original dust? 

4. But if notwithstanding this explana- 
tion, any Baptist minister or any other 
who understands the controversy, and who 
has espoused Mr. Fuller's views, feels hurt 
that Mr. Fuller's name has thus been in- 
troduced, let such a one take his pen, and, 
as he reads, let him erase the name of Mr. 
Ftdler, and substitute his own; and let him 
know that he is the man against whom I 
am writing, and not the deceased Mr. 
Fuller. # . , 

If, however, the reader be one of those 
favored individuals whom the Father has 
drawn to Jesus, he hath already been 
taught so much of the infinite evil of sin, 
and the vanity of all created things, as to 
loathe himself and his own righteousness, 
and to valne nothing in comparison of 
truth. And in those happy moments, 
when he is favored with a glimpse of the 
exalted Lamb, whose transcendent glory 
fills heaven and earth, he looks coolly up- 
on human authority, human \vi?doin, and 
human worthiness. Such a one will not 
be offended when the authority of celebra- 
ted names is set at nought, that truth mav 
be maintained; but rather he has learned, 
in some degree, to "cease from man, whose 
breath is in his nostrils; for wherein is he 
to be accounted of? 

The only persons to whom I would offer 
any thing like the shadow of an apology, 
for the polemical style of the following 
Letters, are the efflcted, broken-hearted 



children ofZion. I know that disputings 
gall and distress a tender mind. But how 
can we contend earnestly for the faith, 
without disputation? Were not our Lord 
and his apostles often engaged in reason- 
ing with the opponents of truth? I hope 
therefore, that the lambs of the flock will 
not be offended, especially when they re- 
flect that the things contended for in the 
following pages are of the highest impor- 
tance — things with which the honor of 
God, and the glory of a dear Redeemer, 
are concerned; and which are absolutely 
necessary to the strengthening of their 
own weak hands, and the confirming of 
their feeble knees, (t is now high time 
for the friends* of truth to speak boldly. 
Error no longer hides its hateful head, 
but struts abroad before the sun, and scorn- 
fully defies the advocates of sovereign 

Although I have, in the following Let- 
ters, boldly and unequivocally asserted 
what 1 believe to be the truth, and although 
I have endeavored to expose the decehful- 
ness of the opposite error, I hope the rea- 
der will find nothing inconsistent with the 
meekness and gentleness of Christ. That 
I have expressed indignation at iniquity I 
acknowledge, but I have not yet learned 
that this is inconsistent with the spirit of 
the gospel, or contrary to the example of 
our Lord. Throughout tie whole I have 
studied brevity and perspicuity; and I have 
not beet»jinmindful of the well-known ad- 
vice of the poet, which all controversial 
writers should regard: — 

"Quidquid prcecipies esto brevis, ut cito dicta 
Percipiaut animi dociles, teneantque fideles." 

Into the hands of Him whose servant 1 
profess to be, I confidently commit my 
work, notwithstanding the sinfulness and 
imperfection which adhere to it. I shall 
think myself more than remunerated for 
my labor, if he make it useful to any of his 
ransomed ones. But should it please him 
that it die as soon as it is born, and remain 
in silence forever, I trust 1 shall be content. 
For I am well persuaded that the Lord 
will defend his own immortal truths in his 
own way, and in his own time, though er- 
ror may rejoice in a temporary triumph, 
and though truth may be "fallen in the 


Liverpool, 1 831. 

From the Signs of the Times. 
Controversy. — Different constructions 
are put upon this term. Some associate 
with it the idea of striving for the mastery; 
and this may have arisen from the fact, 
that controverlists so frequently appear to 
have little else in view. But this is not 
the necessary meaning of the word; the 
proper definition of the term is, to dispute 
or agitate different opinions; and however 
indisposed many appear to be towards con- 
troversy, it is impossible to maintain Truth 
without it. 

Christ maintained a continual contro- 
versy with the enemies of Truth; and al- 
though His bare word was sufficient to 
establish any pari, yet he condescended to 
use arguments with his opponents. Thus 
in establishing his claim to the Messiah- 
ship, "he argues from his words," John 
x. 3S; and when charged with being under 
satanic influence, he refutes the charge by 
a very* plain and conclusive argument. 
(Mat. xii. 24-y27.) The Apostles were 
engaged in a perpetual controversy both 
with Jews and others with whom they 
came in contact; and all succeeding minis- 
ters of the gospel have followed their ex- 
ample, and will have to do so as long as 
Truth has an enemy in the world. Indeed 
there has nothing ever engaged the atten- 
tion of man that is so well worth contend- 
ing for as the Truth of the Gospel, as it in- 
volves interests of infinitely greater impor- 
tance than any other subject ever present- 
ed to his view. 

The questions of dispute that arise par- 
take of greater or less importance, accord- 
ing to the magnitude of the subjects invol- 
ved. For instance, questions at times 
arise irt the church that elicit considerable 
discussion, and sometimes much warmth, 
which, nevertheless, are not of sufficient 
magnitude to justify a discussion; while 
others are of such a nature as to render a 
total surrender of the essential truth of the 
gospel, or a separation unavoidable. 
Questions of the former class have often 
agitated the church, and at times have 
produced considerable excitement; but 
while there existed an agreement on the 
more essential points of gospel faith and 
order, those difficulties would generally 
subside, either by a surrender of one part, 
or an agreement to let each enjoy his own 
peculiar views, without breaking fellow- 
ship. In this class of questions we migh' 



venture to rank the snbject of the imposi- 
tion of hands — a question that has fre- 
quently agitated the Particular Baptists; 
and though conducted at limes with 
warmth, yet, by the great body of" Old 
Fashioned Baptists, it has not been con- 
sidered of sufficient moment to affect their 
fellowship. But when questions of the 
latter class enter the church, they seldom 
if ever terminate short of a total separa- 
tion. It is from questions of this class that 
the controversy which now agitates us has 
arisen, and from which arise the distinc- 
eions of Old and New School Baptists. 
These two parties are now in the field, and 
the questions at issue involve the very vi- 
tals of Truth, both as relates to gospel 
faith and order; the former touching the 
ground of a sinner's hope, and the latter 
the visibility of the church. Both of these 
are of too great importance to admit of a 
compromise or even of silence. The 
New School party has every advantage on 
hs side, excepting that of Truth. It has 
learning, talent, wealth and popular opin 
ion— of either of which the Old School 
have comparatively little; yet, while it has 
truth on its side, it has nothing to fear; for 
though truth may fall in the streets, and 
its friend sink "rnto obscurity, yet it will 
ultimately rise and triumph. 

If I have understood the ostensible ob- 
ject of your paper, it is to maintain the 
Old School doctrines and plans of opera- 
tion; if so, may we not look upon those 
questions which have been regarded as of 
minor importance, and which have agitated 
the church previous to the present divi- 
sion, as unconnected with the present con- 
troversy, and rather foreign from the de- 
sign of your increasingly valuable paper? 
1 hope 1 shall not be considered as view- 
ing any thing pertaining to our duty, as 
christians, unimportant, or that I would 
wish to cramp brethren in a free expres- 
sion of their views at a time when it would 
not be likely to operate unfavorably on 
the common cause. The subject of the 
Imposition of hands, has occupied a consi- 
derable place in the Signs of late: and not- 
withstanding I have not any objection to 
seeing the views of brethren on the subject. 
nor to derive all the information I can on 
the point; yet I fear, if pursued, it may 
operate unfavorably on the main question 
at issue. We all know enough of human 

nature to know, that when we engage in a 
contest we are loath to yield, and that in 
conducting our part we are at times led 
insensibly to employ expressions calculat- 
ed to excite unpleasant feelings, and elicit 
something like retaliation; and I have 
thought upon the whole, as we have a for- 
midable enemy in the field, directing his 
main efforts against the citadel of Truth, 
whether it would not be better to direct 
our united efforts in defence of those pre- 
cious truths of the gospel, now assailed on 
every point, than to indulge in the discus- 
sion of subjects of minor importance at the 
risk of our harmony. 

I hope the brethren who have written on 
this subject will excuse the freedom I have 
taken, when I inform them that the above 
remarks have been dictated by no other 
motive than an ardent desire that we may 
be enabled to move on harmoniously, in 
maintaining the great truths of the gospel 
against the formidable enemies by which 
they are now assailed. You are at liberty 
to dispose of these hw remarks as you 
think best, and believe me. 

Yours, as ever, in the Bonds of the 


A sisters love. — There is no purer feel- 
ing kindled upon the altar of human affec- 
tions, than a sister's pure, uncontaminated 
love for her brother. It is unlike all other 
affections: so disconnected with selfish sen- 
suality; so feminine in its developement, 
so dignified, and yet, withal so fond, so 
devoted. — Nothing can alter it, nothing 
can suppress it. — The world may revolve, 
and its revolutions effect changes in the 
fortunes, in the character and in the dispo- 
sition of her brother, yet if he wants, whose 
hand will so readily stretch out as that of 
his sister; and if his character is maligned, 
whose voice will so readily swell in his 
advocacy. Next to a mother's unquench- 
able love, a sister's is pre-eminent. 



The Primitive BaJUist is published on the 
second and fourth Saturdays in each month, 
at One Dollar per year, payable on receipt of 
the first number. Six copies will be sent to one 
Post Office or neighborhood for Five Dollars. 

Communications must be fios? fiaid } -Aiid iti- 
rected to the Publisher. 










The mystery of the Saints ficdigrce, atid esfie- 
cially of their relation to Christ's wonder- 
ful person. 
My life's a maze of seeming trips, 
A scene of mercies and mishaps; 
A heap of jarring to and froes, 
A field of joys, a flood of woes. 
I'm in mine own and others eyes, 
A labyrinth of mysteries. 
I'm something that from nothing came, 
Yet sure it is, I nothing am. 
Once I was dead, and blind, and lame, 
Yes, I continue still the same; 
Yet what I was, I am no more, 
"Nor ever shall be as before. 
My Father lives, my father's gone. 
My vital head both lost and won. 
My parents cruel are and kind. 
Of one, and of a diff 'rent mind. 
My father poison'd me to death, 
My mother's hand will stop my breath; 
Her womb, that once my substance gave, 
Will very quickly be my grave. 
My sisters all my flesh will eat, 
My brethren tread me under feet; 
My nearest friends are most unkind, 
My greatest foe's my greatest friend. 
He could from feud to friendship pass, 
Yet never change from what he was. 
He is my Father, he alone, 
Who is my Father's only Son. 
I am his mother's son, yet more, 
A son his mother never bore, 
But born of him, and yet aver ■ 
His Father's sons my mother's were. 
1 am divorc'd yet married still, 
With full consent against my will. 
My husband present is, yet gone, 
We differ much, yet still are one. 
He is the first, the last, the all, 
Yet number'd up with insects small. 
The first of all things, yet alone 
The second of the great Three-one. 
A creature never could he be, 
Yet is a creature strange I see; 
And own this uncreated one. 
The son of man, yet no man's son. 
He's omnipresent all may know; 
Yet never could be wholly so. 
His manhood is not here and therei 
Yet he is God-man ev'ry where. 
He comes and goe,s, none-can him trace; 
Yet never could he change his place. 
lint though he's good, and every where, 
>Jo good's in hell, yet he is theie. 
1 by him, in him chosen was, 
Yet of the choice he's not the cause: 
For sov 'reign mercy ne'er was bought, 
Yet through his blood a vent it sought. 
In him concenter'd at his death 
His Father's love, his Father's wrath: 

Even he whom passion never sc;z'd, 

Was then most angry, when most pleas'd. 

Justice requir'd that he should die, 

Who yet was slain unrighteously; 

And died in mercy and in wrath, 

A lawful and a lawless death. 

With him I neither lived nor died, 

And yet with him was crucify 'd. 

Law curses stopt his breath, that he 

Might stop its mouth from cursinp; itic 

' 1'is now a thousand years and more 

Since heaven received-him; yet 1 know, 

When he ascended up on high 

To mount the throne, even so did I. 

Hence through earth's dunghill I embrace, 

I sit with him in heavenly place, 

In divers distant orbs I move, 

InthralI'd below, inthron'd above. 


For the Primitive Baptist. 


Joseph Biggs, Sen. Wiliiamston. 
Joshua Robertson, Gardner's Bridge. 
John Bryan, Clark's Store. 
George H. Alexander, Columbia. 
R. M. G. Moore. Germanton. 
Benjamin Briley, Jun. Greenville. 
James Southerland, Warrenton. 
Stephen J. Chandler, McMurray's Score. 
John A. Atkinson, Bensboro'. 
Jesse Gully, Averasboro'. 
Foster Jarvis, Swindell's P. O. 
William Smaw, Washing-tori. 
Benjamin Bynum, S/iei/*>/it's bridge. 
James Wilder, Anderson's Store. 
Parham Bucket, South IVasliing/ou. 
William Exum, Waxjnesboro' . 
Francis Fletcher, Elizabeth City. 
Wilson W. Mizell, Plymouth. 
John Lamb, Camden C. H. 


Kemuel C. Gilbert, Sydnorsville. 


William Moseley, Bear Creek. 
Robert Gillum, Fai/ctteville. 
A. Cleaveland, McDonough. 
James Henderson, Monticello. 
A- B. Rei-l, Brownsville. 
John McKenney, Forsyth. 
Anthony Holloway, Lagrange. 
Patrick M. Calhoun, Knoxviltc. 

At. UliJtA. 

L. B. Moseley, Cahuwha. 

A. Keaton, McConico. 

John Blnckstone, Chambers C. H. 


Win. Thigpen, $1 

.1. J. Atkinson, 1 

Richard E. Rives, 1 
Jas. J. Home, 1 

1 hos. U.Gatlin, 3 

John Bryan, 7 

R. 1). Hart, 1 

W. L. Hunt, 1 

Coflield King, 1 

Lewis Bond, . 1 

Newsom Cromwell, 1 


Jas. South" rland, $10 
Pat'k M. Calhoun, 10 
Robert Trapp, 1 

Stephen McDaniel, 1 
Wm. P. Biddle, 1 

Cranberry Vick, 3 
John McKenney, 5 
Stephen J. Chandler, 5 
Lamon Lane, 1 

Henry Dance, 1 

Robert McKee, 

Ms cSJi'JttJ' & ■ 

sravatiB »t uajmk jBrnragw^?* 

Printed and Published by George Howard, 



"ttome out of $er, mp people/' 

VOL. I. 


No. 4. 


Brother Editor: I send you the mea- 
sure of the devil's foot for publication, if 
you see cause. 

Among the many inventions of man- 
kind, they have invented and settled a 
standard of weights and measures, which 
is acknowledged as the law and rule of the 
land, and by which all men have a right 
lo try all weights and measures the}' sus- 
pect to be false. So has God in the New 
^Testament given a standard weight and 
measure, to try all doctrines and ordinan- 
ces and discipline by, when suspected by 
his church or people of being false. And 
they have a right to try all doctrines, &c. 
by this standard of truth and Christian 
measure, and if found false, to charge the 
owner wilh the same false measure, and 
prosecute him in the bargain for keeping 
& false measure. If all this be true, then 
I have a right to measure the devil's fool 
by this standard of God's own law, for the 
welfare of the Christian community; and 
1 also have a right lo measure and weigh 
tiy this standard, all doctrines of men that 
I may suspicion of being false, aud charge 
them with the same. 

When I was a boy, my father's negroes 
and the old women used to tell me many 
frightful tilings about the devil; and among 
the rest, that he might be known whenev- 
er 1 saw him by a cloven foot, which 
they pronounced clubben. So I formed 
my ideas of the devil in my youth, that he 
had a fool like a great maul or club; if this 
was the truth, 1 could tell his track wher- 
ever I saw k in the gospel field. But 
since I have become familiarly acquainted 
with old satan, 1 have found they belied 
their betters and- that he has not got a 
foot like a club or maul; but that he has a 

cloven foot and not a clubben foot. A 
cloven fool, that is, a fool like a cow, or 
sheep,. or hog; or you may call it a forked 
foot, or a two foot, or a parted foot like a 
cow, and not like a horse or jack — that is 
the meaning of the scripture cloven foot, a 
parted hoof. 

Now you know that under the ceremo- 
nial law all beasts that parted the hoof and 
chewed the cud, were said to be clean 
beasts; the swine parts the hoof but don't 
chew the cud, therefore unclean. You 
pass along and find a hog's track; you say, 
here went a sheep — how do you know? 
look, here is his forked foot. So you see 
some judgment and acquaintance with 
tracks is necessary, in order to know a 
sheep's foot from a hog's foot. So it re- 
quires some judgment and experience to 
know the devil's track from Christ's 
track, or a hypocrite's track from a saint's 
track, more than it does to know a sheep's 
or deer's from a goal's or hog's track. 
But I can tell them all apart, no wonder 
then that I should undertake to track the 
devil and measure his foot, and little will 
old satan thank me for that. However, 
he and I have been at loggerheads for ma- 
ny years, and if lie or his agents get. mad, 
we must fight it out. For I have set out 
to follow his track and give the measure 
of his foot lo a hair's breadth, if I can in a 
short way. 

So 1 must tell you that we must find his 
track before we measure his loot, and sec- 
ondly, in order to find his track we must 
go into the paths or by-ways where he ge- 
nerally walks. Don't think it strange if 
I lell you, that I am well acquainted with 
man}' of his paths and by-ways; lor we 
have been well acquainted for forty years, 
and have had many a hard brush and tug 
to see who shall be served, Christ or Beel- 
zebub. Aud this i^ not all— 1 shall know 



his track as soon as 1 see it. But before 
we set out to look for his track, 1 will tell 
you some of the paths he used to walk, 
and you know old beaten roads are the 
easiest to travel. And the easiest to see 
his track in one of his old paths, was di- 
rectly across God's commands; secondly, 
prohibiting whit God had allowed to men, 
and thereby crossing the path of God's 
permission; thirdly, to make laws for 
God and enjoin them on men to observe 
to get to heaven, and thus yoke and bur- 
den the saints in their march along the 
king's highway of holiness heavenward; 
fourthly, zealous for trifles God never pro- 
hibited by his word, with persecution, fire 
and sword to all that did not come up and 
bow to his laws and rules of tradition, and 
doctrines of the devil and hypocritical 
men; fifthly, whenever you come on the 
devil's track it will smell of the command- 
ments of men, tradition, money, persecu- 
tion, blood and death, all under the cloak 
of religion and thus saith the Lord; sixth- 
ly, fiery zeal for God and his cause, zeal- 
ous for works and self doings by law, and 
■works for salvation, and envy, hatred and 
death for all who dare to go to heaven by 
any other turnpike road and not pay toll 
»>t their gate, with adding to God's laws 
for salvation. These used to be some of 
his old paths, where I think we can find 
his track; and if you will go with me in 
search, I will take the measure of his foot 
irt short order. Of his by-paths I perhaps 
may tell you some few things as I go 
along. Thus we will leave further re- 
marks and go and look in his first old 
paths for his track- But before we set out 
it is necessary to tell you thnt'Christ com- 
pares the wicked to goats set on his left 
hand, and goats have cloven feet you 
know, as well as the sheep set on his right 
hand. And you know thai Christ says to 
the pharisaical hypocrites, you are of your 
father the devil and the lust of your father 
ye will do. But yet if you will examine 
the bottom of a goat's foot and that of a 
sheep, yon will find a difference between 
them. But as 1 am under the necessity of 
being as short as I can, I will not detain 
you further by preparatory remarks. The 
cloven tongues of fire that set on the apos- 
tles, was to represent the gift given them 
to sppak different tongues, or the different 
languages of the nations. So the cloven 
feet of goals is to represent hypocrites, 
two coat mf>n, and go-betweeners of God 
and devil, and self-righteous men for gain 

by godliness when the wind blows most irt 
favor for gain on that side. For goats in 
scripture are represented fierce, and again 
they are put as emblems of lustful men; 
and this is a true picture of all hypocrites. 
And again, a hypocrite is a cloven, or two- 
tongued man, and he is a two coated man, 
and also a bag man And this have I no- 
ticed lor forty years, that whenever you 
find a man with a sweet tongue, or honey 
and pancake mouth, beware of that man; 
he will take you in if he can, and his 
sweet words is his craft to do it, from the 
preacher to the horse jockey. These are 
lake ins that 1 have ob>erved. But if you 
find one of your old blunt, rough spoken 
fellows, don'l be afraid of him; he won't 
hurt you, he has but one tongue, and not 

You will recollect that I told ) ou the 
old women were mistaken about the devil's 
foot, that since I had become acquainted 
with him 1 had found out he had not a 
club foot; if so, he might have a shoe made 
like some other club-footed folks, to hide 
his club fool — but that 1 told you he had 
a cloven fool, which I shall try to prove 
before I am done. But the great question 
perhaps with you is to know how he came 
by this cloven foot. This I could tell you 
il 1 had time and room, since I have the 
devil's genealogy befcre ine; but then it 
would not be to my purpose, since it is 
his track and not his foot that we have set 
out to loGk for. Remember I have told 
you two things — first, that one of the dev- 
il's old paths he used to walk lies direct- 
ly across God's commands; and secondly, 
that 1 have to prove he has a cloven foot. 
These things 1 shall attempt to do, and 
while I am doing it, do you be looking 
for his track, 

I now come to prove that one of the 
devil's old paths lies directly across God's 
commands. Genesis, ii. 17: "But of the 
tree of the knowledge of good and evil 
thou shall not eat of it, for in the day that 
thou ealest thereof thou shall surely die." 
Now here is God's command in plain 
words to Adam, in the garden of Paradise. 
Now to prove that the firsl path the devil 
walked in on earth was directly across 
God's' command. Genesis, iii. 4: "And 
the serpent said unlo the woman, ye shall 
not surely die." Then here you can see 
the devil's old palh lies directly across 
God's commands. God said thou *- lial I 
surely die — the devil said ye shall not 
surely die. Then take this for granted, 





ihat Ihe devil's road in all things directly 
lies across God's road. Thus, says Jesus, 
he was a liar from the 'beginning; and you 
may say also, he vvas a murderer from live 
beginning. And from that day to this, the 
devil's piths in which he and oil his agents 
have walked, have always crossed God's 
paths. A few more citations I will give 
you, to confirm this truth. The next case 
— by faith Abel offered to God a more ex- 
cellent sacrifice than Cain. Abel brought 
of the firstlings of the flick for his sacri- 
fice, and obtained witness he was righte- 
ous l>y believing in Jesus Christ and his 
Idood. And as a figure of the Saviour's 
blood in which he believed, he offered his 
firstlings and shed their blood. Witness 
Noah, Abraham, Moses, Samuel, &c do- 
ing 4 lie same; all which was to show that 
all true worshippers of the true anil hvi.-ig 
God, must worship him by faith in and 
through a crucified and bloody Saviour, 
or all their splendid worship is not worth 
a groat. But mark this— the devil was a 
murderer, so was Cain, and he brought 
his offer rug of the first fruit of the ground, 
without faith or blood, for the remission 
of sins. Here you see again the devil's 
path — Cain's path, and Cain's offering and 
worship, lie directly across God's com- 
mands and God's road for a sinner to get 
to Heaven by, through the blood of Jesus. 
For Cain is lor going right across God's 
•road to get to heaven, without blood, and 
by the road of his own offering; which 
thousands and tens of thousands have been 
at and now are at to this day-, and amounts 
in the whole sum to go to heaven by 
works of their own, Cain like, or to join 
iheir merits with the Saviour's for salva 
lion, and then divide the. glory both on 
earth and in heaven \v«(h him. This last 
is one of the devil's by-paths, in which he 
is leading captive thousands to perdition. 
For my own arm has brought salvation, 
says the prophet personating Christ, and 
salvation is of the Lord. And again: thou 
shall be for my salvation to the ends of 
itte earth. So then salvation don't come 
by the join! works of (he Saviour and the 
sinner, but of the Saviour from the foun- 
dation to the top stone; and this joint work 
ol the Saviour and sinner for salvation, is 
one of the devil's by-paths to hell; but. 
works for salvation, without faith in 
Christ, is one of the devil's cross roads to 
hell. So then you can see that the devil's 
path of old time, and devil's worship, and 
devil's agents, lie across God's commands, 

worship, and plan of salvation for sinner.''. 
Then mark the length of his foot, if you 
can, for that is his Hack so far. 

You know God said to Abraham he 
would make him the father of many na- 
tions, and that Sarah should have a son, 
and that he pieached the gospel to Abra- 
ham, saying, in thy seed shall all nations 
he blessed. Now, what does the devil do. 
but goes in one of his by-paths and round- 
about ways, and gets right acioss God's 
promise, purpose and oath; and plays a 
devil trick vviih old Sarah, and gels her to 
put Hagar in bed with Abraham, to pre- 
vent God's promise; and that Sarah and 
Abraham might wait no longer for God's 
promise, but go 10 work in their own way 
to fulfil it. This is about the amount of 
all the stratagems of t'bo hew scheme 
preachers at this day— -they make by their' 
money and exertions bond boys and cast 
outs, bot never, no never, a child of pro- 
mise, a real Chiistian; for this lakes, the 
power of God to strengthen the ministers, 
and give power to the dead and barren 
womb of- the church, to produce a prom- 
ised Isaac. 

Again: Jacob have I loved and Esau 
have 1 hated. Hut the devil g> ts right a- 
cross God's path, and stimulates Esau to 
kill Jacob to prevent the promised seed. 
Again: from Joseph was to come the 
shepherd and stone of "Israel, (Jesus 
Christ;) but the devil crosses God's path, 
and Jo-eph is sold into Egypt to prevent 
it. Again: God said to Moses, carry Is- 
rael to the land ol Canaan, and he had 
sworn this to Abraham. But what does 
the devil do but stirs up Balaak and Ba- 
laam, while he gives the advice, to cast 
the Midianitish ladies and their idols in 
the road of Israel, over which stumbling 
Mocks stumbled 23,000 to their ruin in 
the camp of Israel. And in ail this affair 
we see the devil's path lies right across 
God's commands. Head — Ihou ahuil not 
commit adultery; thou shall have no-other 
gods beside me. Here you see all this af- 
fair, both whoredom and idtdauy, right 
across God's commands. Bit niote than 
this, and that is, hire we see the devil re- 
ligious, but his religion also in opposition 
to God's^ 

Again: God commanded king S«ju1 to 
kill all the Amalekites, and spare neither 
man nor beast. But the devil crosses 
God's commands, and gets Saul to save 
Agag the king, and some of the best of 
tlu flocks. A "rain: God commanded Sam- 




uel to anoint David king. But the devil 
gets across the path, and stimulates Saul 
with ten thousand men to kill David and 
also his own daughter Michel. Again: 
God commanded that Israel should not be 
numbered. But the devil stood up right 
across God's path and the persuasion of 
Joab, and templed David to do so. Time 
would fail me to tell you of Herod, to put 
the Saviour to death before his time — and 
of Peter, who Jesus calls satan, to prevent 
God's decree, who had verily foreordain- 
ed before the foundation of the world, that 
Jesus should be crucified and slain for the 
sins of men — yet Peter was for his not 
dyiiig. And also of Pontius Pilate — and 
the Jews rolling a great stone to the mouth 
of his grave to prevent his resurrection; 
tor Gcd h^vl said he would not leave his 
£oul in hell, nor suffer his holy one to see 
corruption. And also of the Jewish ma- 
gistrates, who opposed the preaching of 
the apostles, whom Christ had command- 
ed to preach. And also of the pagan 
priest, the popish priest, the high church 
priest, the act of uniformity in Rngiand, 
and also the missionary priest — and of the 
crusades, and of Mahomet and his follow- 
ers, and a thousand other evidences to 
prove from scripture and historical facts, 
that from the beginning of the world to 
this day, the devil's paths in religion lie 
directly across God's commands. This 
you will find to be true in all cases, ex- 
cept where he finds it most to his conceal- 
ing his cloven foot, he takes to the bushes 
or some by-path and thus gets a head of 
God's people to chock up the road with 
stumbling blocks; or to make a fork road 
to lead part of them out of the king's 
highway, but those led out of the way are 
not the king's troops, for he says, though 
fools they shall not err therein. And they 
have a good guide, even the spirit of truth, 
that shall lead them into all truth; and, 
says Christ, God's word is truth. Thus 
the spirit leads by the word, and so those 
that go by the word can't go wrong. I 
have much to say here, but for want of 
room darejiot. 

The next thing; I have to do, is to prove 
that the oevil has a cloven foot; and while" 
1 am doing this do 3^011 take the jjpeasure. 
The first print of the devil's cloven or for- 
ked foot, is found in the garden of Para- 
dise, in these words: the serpent beguil&d 
me and I did eat — and, you shall not sure- 
ly die. Then subtilty and lying was the 
devil's forked foot in the first instance; and 

this is his cloven foot to this day, and the 
cloven foot of all his ministers. Lying 
and subtilty for gain was the foot of Ba- 
laam, Judas, and the false prophets, and 
all false ministers — gain by religion. Ye 
shall be as gods, knowing good and evil. 
Thus, says Jesus, he was a liar from the 
beginning, a liar and the father of it; and 
that lies are of his own make. So his clo- 
ven foot is seen in all his ministers, in giv- 
ing out doctrines, ordinances and offices in 
the church, which directly cross those of 
God's words. And this isdoneby lying 
and subtilty crossing God's commands 
and saying, God says so, or God knows so, 
and you must do so; when God in his 
word has said directly to the contrar)'. 
This is the devil's .track, measure it who 
will; telling lies on God to his people, to 
set God to fall on them to punish them for 
breaking his commandments, and taking 
the devil's road. And thus the new 
scheme preachers have set God on Zion to 
her present curse, so I say, and the great 
hook will back me in all this. 

Again: the devil's cloven foot is seen in 
Esau, Yes, here his forked hoof is reli- 
gion on one side and blood on the other. 
This, then, is the devil's cloven foot. 
I know his track, religion and blood; yea, 
law religion is also the devil's club foot, 
that his wolves may drink the blood of 
saints. Thus you may see the devil's clo- 
ven foot in Cain, Esau, Judas, and the" pa- 
gan priest, the Roman priest, the high 
church priest, and law priest, of different 
ages. And it seems that some missionary 
priests have this foot, for I have undoubt- 
ed evidence that one said not long since, 
he could stand and see old Lawrence's 
head cut from his shoulders; another said, 
he could afford to t»»te lightwood knots in 
the night to see him burnt; a third, he 
ought to be hung; others, that he ought to 
be taken out of the pulpit and whipped, 
&c &c. Now all this smells of blood, 
and looks like the devil's foot to me — 
much more the evil treatment that 1 have 
received from the missionaries, in defa- 
ming my character and sending me a great 
number of letters of abuse from different 
Slates, with no name assigned to them. I 
have perhaps gone to the post office twen- 
ty times, paid down my money for a let- 
ter thinking it was from some friend, and 
behold when 1 have opened it, find noth- 
ing but abuse and lying without any name 
assigned to it, so as to give the writer an 
answer. Now this I think unchristian and 


• jl. . . _ 




ungentlemanly, and very mean, to cheat 
me out of my money this way; but it a- 
grees with all the res!, ii is the devil's 
foot playing the devii in masquerade, or 
in hypocrisy, subtilty, and lying deceit; 
and proves those men are afraid of me, or 
Ihey would give their names to their let- 
ters; but, like the devil, they travel this 
by-path, to hide their foot and keep their 
track from being seen. I can tell such 
men they need not be afraid of me. Come 
to my house and I will give them some 
good old apple and hog. . Show yoar -clo- 
ven foot, be as honest as the devil, and 
not put your foot in a bag to hide it, for I 
smell your track, it is persecution and ha- 
tred for a man's telling the truth— the 
cloven foot of the devil, in all ages of 
God's ministers. 

But I won't forget my promise, to try 
to prove the devil has a cloven foot; nor 
will I abuse the devil, lest I abuse my bet- 
ters; nor tell lies on old satan, lest he have 
cause of accusation against me. And, as I 
am thus faithful to the devil, the mission- 
aries may expect I will be faithful to them 
also. Now the first ease I orTer you as 
proof that the devil has a cloven foot, is 
the case of Aaron, who set up a devil of a 

calf in the congregation of Israel to be 
worshipped by them for a god; and 
you know a calf has a cloven foot. Did 
not the devil and Aaron do this? Was not 
the devil's foot here a parted hoof? Did 
not this calf part the hoof, and was not 
this the joint make of the priest and devil, 
out of the ladies' gold? Well, Sirs, why 
not the calf of missions, a cloven foot devil 
since? it is the joint make of the devil ai^d 
priest, out of the ladies' money. Tell me 
who can, and I am ready to answer in de- 
fence of god like Moses, and beat this de- 
vil of a cloven footed calf of missions to 
powder by my writings, and give you the 
water to drink. Yes, Sirs, there is as 
great begging now by the priests of the 
ladies for money and bracelets, as there 
was by priest Aaron. But what did Aa- 
ron want with the ladies' bracelets? why, 
to make a cloven-footed devil of a calf, for 
' all the people to be bawling and hollow- 
ing and dancing around. And what do 
the missionary priests want with the la- 
dies* bracelets now? why, to support mis- 
sions. Let me ask you a question: Is 
there not as much scripture for begging 
ladies' money to make a calf, as there is to 
beg the ladies' money to support missions! 
I say thare is, and I challenge any lo dis 

prove it. So thai begging the ladies for 
their bracelets to make a cloven-footed 
calf, and begging the ladies for money to 
support missions rest on the same founda- 
tion; both cross God's word, for both are 
idol calves, both founded on money beg- 
ging of the jadies; and I say, the inven- 
tion of the devil and the priests in both ca- 
ses, and so in both are seen the cloven foot 
of the devii. For I have never read in 
the history of any nation that ladies paid a 
poll tax, how then can the priests insist by 
begging that they should pay to the sup* 
port of missionary priests, even lo brace- 
lets, rings, bobs, jewels, &c. which plainly 
shows the devil's cloven loot in missions, 
for the ladies are the devil's tools. Don't 
take the snuff, ladies, for no man can have 
a greater respect, nor be a better well wish- 
er, nor more ready TO serve the ladies than 
myself; but I must tell the truth,, if the 
devil stands grinning at. the door. For 
you know the devil made a tool of our old 
grandmother Eve to throw the world off 
its hinges; and of the wives and concu- 
bines of wise Solomon, to turn him fool; 
and of a Delilah, to shear the locks of a 
Sampson and render him as weak as ano- 
ther man; and to render the life of a Job a 
curse lo him. But for all this I am for the 
ladies, because notwithstanding they are 
the tools of the devil, yet God was plea- 
sed lo give their weakness the greatest 
strength, by nutting a club in their hands 
to break the skull of the devil by the truth 
of Jesus Christ, and by Esther to deliver 
the Jews. So it is then that the ladies are 
boih the tools of God and the devil; of God 
to do good, and of the devil to do bad. 
And thus the missionary & the devil have 
made great use of them to break the peace 
of the church of God; & if 1 were to guess 
in this matter, I should say the devil and 
priest have made tools of the ladies lo di- 
vide the church of God and scatter the 
sheep as the more easy prey for wolves. 

But 1 shall not let you go off with this 
proof of the devil's cloven fool crossing 
God's commands. But offer you further, 
that the Egyptians worshipped a bull of a 
certain description, of which I could iell 
you many things from history. It was 
here that Aaron learnt the art of craft- 
making. And I need not tell you that the 
whore of Rome set up missions, and here 
the Baptists have learnt the art of mission- 
making by money. Disprove it if yon 
can. And likewise you k'low King Jero- 
'ioum set up two of these cloven-i'oo'esl 



calves, one at Dan and the oilier at Be- 
thel; and consecrated priests to attend on 
these cloven-footed caives of the lowest or- 
der of the people. Now say, don't yon 
think here is the -devil's track right across 
God's command? Don't you think the 
devil had a hand in this? Don't you see 
liis cloven foot in these calves, these idol 
gods? Now as further proof, in Leviticus, 
17th chapter, read: "They shall no more 
offer their sacrifices unto devils, after 
whom they have gone a whoring." And 
again: says Paul, the tilings which the 
Gentiles sacrifice, they sacrifice unto de- 
vils. Again: we read of the doctrine of 
devils, the cup and table of devils, of the 
walking about of the devil, &i.e. &c. all of 
which \ could tell vo« many things, and 
bring many more proofs of the devil's clo- 
ven foot, bin this will do for the present, 
as for my trying to prove the devil has a 
cloven foot. And I shall now try to mea- 
sure his track in short order, and while 1 
am measuring his track, you look on and 
see if he has not a patted hoof. 

And first, in a kind of general way, the 
devil's track is deception, a double inten- 
tion; that is, he says one thing and means 
another, or says one thing to eflect ano 
ther. He engages to perform a thing, and 
neither intends to d > so, nor does he per- 
form his promise. He declares a thing is 
so, yet don't intend it shall be so. He 
makes use of truth to substantiate his lies. 
He makes use of scripture to cover his di- 
vine lies. He is very religious to answer 
his own ends, and thereby cover his de- 
ceil and hypocrisy. He is ver3' fair to 
face, but a liar behind the curtain. He 
appears in sheep skin, bui has ihe teeth, 
venom, and foot of a wolf. He is a ser- 
pent coiled in a bed of pinks, a wasp hid 
under the leaf of roses, a negro clothed in 
a white garment, a jack with his lantern to 
lead wandering sinners to hell; promises 
great things and perforins nothing; lying, 
falsehood, guile, deceit, hypocrisy, fair 
appearence, and false religion, are the 
tools he works with to effect the damnation 
of man. He is a laud) in meekness to ef- 
fect his ends, but a roaring lion when he 
has it in his power. These are only sym- 
loms of the length of his foot and of his 
parted hoof. 

I shall now take the exact measure for 
your satisfaction. 1 Timothy, iv. 1: 

"Now the spirit speaketh expressly, that id 
latter times some shall depart from the 
faith, giving heed to seducing spirits and 
doctrines of devils." Do mark in your 
memory these words, (seducing spirits and 
doctrines of devils,) as they are to my pur- 
pose as proof of the length of the devil's 
foot. Verse 2: "Speaking lies in h)poc- 
Fisy, having iheir consciences seared as 
with a hot iron. Don't forget to mark 
this — lies in hypocrisy, and above all, the 
conscience seared as with a hot iron. For 
the love of money is this hot iron, healed 
in the forge of hell, to sear the consciences 
of men with. This hot iron of ihe love of 
money has seared the consciences of kings, 
emperors, queens, and generals of the 
earth, to make war on nations and individ- 
uals for spoil, gain and plunder, to fill their 
empty purses- with.; so that they have dis- 
regarded the groans and sufferings of the 
fatherless, or the tears and sighs and sor- 
rows of the widow, or the lifeless corpses 
of the field of the slain weltering in blood, 
no more than if they had been a pen of 
hogs fat for slaughter. The love of mo- 
ney is this same hot iron to sear the con- 
sciences of priests with, and make them 
tell lies and put on the cloak of hypocrisy 
for gain by godliness. And with this hot 
iron of the love of money has the devil sea- 
red the consciences of ten thousand priests, 
as I could prove if my limits would admit; 
that they have had no feeling nor no mope 
regard for widows, orphans, nor for the 
sufferings .of men that dare oppose them 
and cut off their tilhes and gain bv reli- 
gion, than if the moneyed priests were a 
parcel of butchers turned loose with their 
bull dogs in a beef pen, to kill and slaugh- 
ter for sport. Those well read in church 
history know I can prove the facts. Then 
whenever money is added to. the min- 
istry by law, by begging, by salary, or by 
promised expectation, you sear the con- 
science of the minister as with a hot iron, 
though you nor he may not perceive it at 
the present. And by this adding to the 
ministry momey, not as a necessity, but as 
a stimulus and beacon to men to enter the 
ministry, you produce five things: seducing 
spirits, doctrines of devils, speaking lies, 
hypocrisy, and a seared conscience — or, a^ 
cursed unfeeling regard for the softer pas- 
sions of human nature. This is true, I 
say, from the study of church history. 



Now here comes the length of the devil's 
foot to a hair's breadth — verse 3: "For- 
bidding to marry and commanding to ab- 
stain from meats which God hath created 
to be received with thanksgiving of them 
which believe and know the truth. Verse 
4: For every creature of God is good, and 
nothing to be refused (no not even a pole 
cat) if it be received with thanksgiving. 
Verse 5: For it is sanctified by the word 
of God and prayer. Verse 6: If thou put 
the brethren in mind of these things, thou 

submission to his laws, rules, wiil and wish- 
es, and this will make you happy; and 
don't pervert the command of God, "wives 
submit to your own husbands" — for there 
is a blessing there to both. But if you re- 
bel against this command of God, I tell 
you there is a curse to both you and him; 
a poison to your peace and happiness on 
earth, and all the family, and reputation of 
the whole group of connections more or 

Fourth. Abstaining from meats. This 

shah be a good minister of Jesus Christ," | is also the length of the devil's foot, since 

&c. In mind of what things? why, of lat- 
ter times, of seducing spirits, of doctrines 
of devils, of the priests speaking lies in hy- 
pocrisy, of their seared consciences — when 
they (the priests) could burn them at 
stakes, and stand and see them broiled like 
bacon on gridirons or hot coals, and feel 
no conviction of conscience — and of for- 
bidding to marry, and of abstaining from 
meats. Now here is the measure of the 
devil's foot, a seducing spirit; second, lies 
in hypocrisy; third, a priest with a seared 
conscience, or an unfeeling disposition to- 
wards mankind, where his tithes are at 
stake; fourth, across God's commands, as 
God himself married the first couple — 
therefore, when the Saviour spoke of put- 
ting away wives, he said in the beginning 
it was not so; for God formed one woman 
for one man, and no more while she lived, 
and married them together; and Abraham, 
Jacob, and Solomon's cases prove to de- 
monstration the curse of having more wives 
than one. And if the ladies won't be mad, 
I will say one curse at a time is enough; 
and he that has more wives than one, will 
find his hands and heart full of curses; and 
right too, because God formed them for a 
help meet for man, but when she turned 
the world upside down by her sin and wish- 
ing to wear the breeches, she has become a 
help curse, a cause curse, the worst curse, 
and the most painful curse of all the heart 
of man ever endured. Don't be mad, la- 
dies, for you know I don't beat the bushes 
to please man nor woman; but give both 
the broadsword when they stand in the 
wrong path. Be content to wear the pet- 
ticoat, and never, no never, jirk the bree- 
ches out of your husband's hands; if you 
do, nature teaches him to be offended in a 

God created meats to be received for the 
strength and nourishment of the bodies of 
men, and gave license after the flood to 
man to eat meats of all kinds they chose. 
And the Saviour says, it is not that which 
goeth iuto the belly that defilelh the man— - 
(whether tarrapin, lizard, scorpion, turtle, 
mink, pole cat, or any creature else, all 
may be eaten without making men sin- 
ners) — for these do uot defile the man; but 
those lusts that cometh out of the heart of 
man, these defile the man. Such as, the 
priest's telling lies to get money; such as, 
their oppressing the poor to aggrandize 
themselves and families; such as, telling 
lies on God, saying he has said, when he 
has said no such thing; such as, enforcing 
the commandments of men and the tradi- 
tions of the priests to make money, for the 
commandments of God; such as, the lust 
and love of money so, that priests will tell 
lies on God to get it, or have it in all the 
cursed duping schemes they can invent. 
Strange indeed that the very priests who 
are set to tell mankind the vanity of all 
earthly things, should take such nigh cuts 
and underhanded swindling ways to make 
money, and thereby prove their lust from 
the heart of the precious stuff. These 
things defile first in my eyes, let them think 
as they please, more than any man's eating 
frog or taking his drink of grog. 

In the above text yon-see what I said in 
the outset, that the devil's path lies right 
across God's path — first, in forbidding to 
marrj'. Has God forbid any sort or set of 
men to marry? He that says he has, I say 
is a liar. Therefore Paul, by the spirit on 
him, saw the rise of the popish priest who 
forbid the priests to marry, called it the 
doctrine of devils; and why, but because 

minute, and thus you only curse vourself — forbidding to marry is a lie on God, for he 
make him happy by your obedience and has rlo where forbid any kind of men te 



marry, only prescribed rules for marry- 
ing. Then forbidding to marry is the 
doctrine of the devil, because ft is a lie and 
the devil is a liar and the father of lies. So 
then you may know all the doctrines of the 
devil by this one rule — they cross God's 
word, which is truth. No matter where 
you find his doctrine, whether in offices in 
the church, or doctrines, or discipline, you 
ma v always know the devil's doctrine by its 
crossing God's word, but at the same time 
trying to hide its nakedness under Old 
Testament usages and customs. 

To abstain from meats is also by Paid 
called a devil doctrine. For God in the 
New Testament has no where commanded 
men to abstain from meats of any kind. 
Wen have not God's prohibition no where 
to abstain from meats, yet the cursed po- 
pish priests imposed this on the priests and 
the people,. to abstain from meats of cer- 
tain kinds and on certain days. And this 
was the track of the devil and his priests, 
both were liars, and therefore the doctrine 
of the devil, because a lie; a Me on God, 
that his word in the New Testament no 
where prohibited. Yet the devil and priest 
set it up for a doctrine and practice of the 
church to go by, as a doctrine of God. 

Then we see in these scriptures that the 
exact measure of t'ne devil's foot is lying 
right across God's word and permission. 
Take this, my old school brethren, as your 
guide to know the devil's foot, track, and 
measure to a hair's breadth by, and you 
cannot miss one time' in a million. For 
the devil's path in offices, doctrines and 
discipline, lies direct across God's word 
and' permission. He makes observances 
for the church to obey, for his priests to 
get twenty; this is his track, I tell you, I 
know his forked foot well. He quotes 
old Jewish practices, customs and ceremo- 
nies to yoke the Gentile hristian church 
with, and sets them up for laws for the 
gospel church; saying, except you be cir- 
cumcised you cannot be saved, or your 
children must be baptised or ihev will be 
dunned; both of which cross God's word, 
a.'id therefore are the doctrines of devils. 
For baptism by going into the water and 
coming out of the water, is found in God's 
word; but pouring a\u\ sprinkling for bap- 
tism, crosses this word, therefore, pouring 
and sprinkling for baptism is the doctrine, 
foot, track, and measure of the devil's foot 

to a hair's breadth. So is funeral preach- 
ing — that is the devil's track to make gain 
for his priests; for he invented it to make 
money for his hirelings. 

But the devil of late has invented a new 
doctrine, which is called temperance doc- 
trine. And the first proof I offer why the 
temperance doctrine is a doctrine of devils, 
is because all the doctrines of the devil 
have this stamp on them — lies in hypo- 
crisy. Now then the Temperance Society 
sets up in the first instance with a lie in its 
mouth, calling itself Temperance, when 
hi reality it is an Abstaining Society — for 
temperance means a moderate use of 
things. Can he who wholly abstains put 
up a claim to temperance? Surely not. 
His claim- must be abstemiousness, and not 
temperance. The second reason 1 offer 
why temperance doctrine is the doctrine oi 
the devil, \a because of the analogy to the 
two former, which Paul calls by the Holy 
Ghost the doctrines of devils, viz: forbid- 
ding to marry, and abstain from meats. 
Now we have good authority here to say, 
both these are doctrines of devils; and 
pary, if you can, tell me why abstaining 
from drinks should not also be the doe- 
trine of devils; since all three cross God's 
word equally alike, and we have his grant 
for the one as well as the other? As for 
my part 1 cannot help thinking, if you will 
be so good as to measure the devil's track 
in forbidding to marry,, and his track in 
forbidding meats, and his track in forbid- 
ding drinks, you will find the measure of 
his foot, and track, and cloven foot, in all 
three to a hair's breadth; for all three 
equally cross God's word and permission 
to the three things above stated. But my 
intention as a writer is never to leave any 
of my readers in the dark, but to let plain 
truth speak her own homespun language. 
God has not denied men no where in his 
word the use of a woman, but has prescri- 
bed rules in that word how to use them and 
forbid whoredom. Is not this right, ve 
men of temperance? So God has not in his 
word denied men the use of apy meat?. 
They may choose to eat, yet his word for- 
bids gluttony and revelling. Is not this 
right? So God in his word has not forbid 
men from drinking alcohol, brandy, rum, 
whiskey, gin, toddj', wine, cider, ale or 
beer. And if any can from the New Tes- 
tament show to the contrary, then I will say 


I am mistaken. But if you cannot; tlien 
I say a devil doctrine. For God's word 
allows men to have a woman, but not to 
commit whoredom; God's word allows 
men to eat, but not to be gluttons; so God's 
word allows men to drink whatever they 
may choose, but not to be drunkards. If 
this is not truth, and all right according 
to scripture, I am yet a fool. So then 
temperance doctrine is a good doctrine; 
but here is the hypocrisy and lies, because 
she calls herself Temperance, when her 
name is Abstain. 

{to be concluded in our next.) 

PHsms^sirn BAPTIST. 


i _ . m . , — 

From the Biblical Recorder. 

The delegates composing the above Associ- 
ation, it appears, have lately become so holy 
that they will not fellowship, that is, as we 
understand the expresssion, they will not re- 
ceive as a Christian brother, any person who 
fellowships a member of a Bible Society, a 
Missionary Society, a Tract Society, or even 
an advocate of theological schools. That is 
to say, in plain English, if any member of any 
of these churches should be convicted of the 
sin of communing with a member of any of the 
above societies, or even with a person favora- 
ble to theological schools, he shall be sub- 
ject to all the pains and penalties of excom- 
munication!! We have heard of people who 
were used to say "Come not near me; for I am 
holier than thou." We have heard of "blind 
guides," who would "strain at a gnat and 
swallow a camel." We have heard of Popes 
who would excommunicate and shut up in the 
Inquisition, all who refused to subscribe to their 
own opinions. — But we have never heard tell 
of such lbfty attainments in holiness, and such 
etherial refinements in ecclesiastical polity as 
have been displayed by the pious "priests" of 
the Contentnea Association. No doubt the ho- 
ly Elders, Dupree, and Bennett, and Bynum, 
and Moore, and Moore again, are altogether 
too pure and heavenly in their tone of feeling 
for the common attainments, the mere "flesh 
and blood," of the present state. What a pity 
it is that they could net have some little world 
of their own, where their pious ears would 
never be shocked by the name of a Missionary, 
a Bible, or a Tract Society, and where their 
sanctified souls could never be disturbed by 
the unholy intrusion of persons stained with 
the guilt of fellowship with an advocate of 
Theological Schools. But what will these 
immaculate spirits do \yhen they get to heav- 
in, where they shall see the Apostles, the 
most distinguished Missionaries that have ever 
lived; where they shall meet such men as 
fcrainard, and Elliott, and Martyn, and Carey, 

and Marshman, and Ward, and Morrison, 
who h:ive devoted their lives to the cause of 
the heathen*; and especially where they shall 
hear. the acclamations of praise from millions 
of redeemed spirits who owe their conversion 
to missionary efforts? What will they do? 
Will they consent to spend eternity amid such 
society? Will they sumbit to the pain and 
mortification, incessantly inflicted by the pre^ 
sence of such company and such exercises? — 
Or will they crave the privilege of retiring to 
some other clime, more congenial with their 
temper, where Missionaries, and the friends 
of Missionaries do not come? -These are ques- 
tions which they perhaps can answer. To us 
they are somewhat perplexing. 

We have learned from various sources, and 
upon authority which, we cannot doubt, that 
by the adoption of the above amendment, oract 
of proscription, as it should rather be called, 
this Association has cut off the very bone and 
sinew of her ministry. Four brethren, name- 
ly, Mosely, Wallance, Swinson, and Mewbern, 
whose talents, attainments, and popularity, as 
is supposed, had excited the envy of their 
less favored brethren, have thereby been re- 
nounced, and, so far as the authority of the 
Association goes, expelled! These brethren, 
we understand, have promptly refused to sub- 
mit their conscience to the dicta of the Asso- 
ciation. The churches to which they belong 
are, therefore, compelled either to exclude 
them, or to secede from the body. We pre- 
sume, of course, they will do the latter. In 
either case, however, the services of these 
brethren will be lost to the Association. Al- 
though all dissentions among professors of 
religion ar.e to be deprecated, we doubt not 
the present occurrence will be productive of 
general good. These brethren, thus unjustly 
and wantonly driven from among their former 
associates; have, by this means, been released 
from those restraints, which, otherwise, they 
would have -willingly endured for the sake ot 
peace and coneord. But having been thus set 
at liberty, it is to be presumed they will be- 
more ready to co-operate with their brethren 
in every good word and work, than, under 
other circumstances, they would have deemed 
expedient. We ha»e only to say, touching 
this point, that as they have suffered on ac- 
count of their attachment to the cause which 
we profess to love, they have our most cordial 
christian sympathy; and should it meet their 
views, ve shall most cheerfully receive them 
into our ranks, as honored yoke-fellows, in 
the kingdom of our common Lord. 

On the principles which govern the above. 
Association, we do not know that we could 
have a better commentary than what is found 
in their own statistics. Nineteen churches' 
received by baptism in one year thirty-nine 
persons — about two additions to each church!! 
The whole number in 19 churches. 771 — mak- 
ing an average of about 39 members each! 
Tlie whole increase 46 — whole decrease43 — 
whole gam in one year 3! I ! It is, toUis, a mat- 
ter of astonishment that these people cannot 
get their eyes open. It must be recollected, 
however, that none are sti blind as tho.e who 
will not see. 



We did intend to add a few remarks on the 
circular letter, adopted at the above mention- 
ed session; but as our observations have alrea- 
dy considerably exceeded our expectation 
when we began to write, we shall reserve 
what we have to say on the circular for ano- 
ther occasion. 


Wo have copied the above re- 
marks at full length, believing them 
to be a true index to the spirit 
which prompted them, and illustra- 
tive of that which attends missions 
and similar institutions generally. 
We shall pass unnoticed a large 
portion of the ridicule in which it 
appears to be Mr. Meredith's cus- 
tom to deal, and which he has point- 
ed at certain ministers of the Con- 
lentnea Association. He assumes 
that the Association, or the minis- 
ters mentioned, acted from the high 
opinion, they entertained of their 
own holiness. Upon this assump- 
tion he speaks of them with a spi- 
rit manifestly foreign from that 
which should govern a gospel prea- 
cher, and by which he often de- 
clares himself to be governed. He 
declares they are "altogether too 
pure and heavenly in their tone of 
feeling for the common attain- 
ments," &c\ and precedes this with 
a "no doubt." If he is sincere, he 
has been led to opinions remarka- 
bly strange. If he is insincere in 
his expressions, he sports with 
truth, and his ministerial character. 
If he were asked whether or no he 
spoke the truth in his reflections on 
those brethren, we think it would be 
a question altogether as "perplex- 
ing," as those asked by himself. 
For we profess not to have been a- 
ble, when unholy, to make our- 
selves holy; and not to be able, if 
made holy, to keep ourselves so. 
But Mr. Meredith intimates that 
the missionaries, (of whirh he is 
«>ne,) can make other people holy; 
for he uses the following language 
above: "and especially where they 

shall hear the acclamations of praise 
from millions of redeemed spirits, 
who owe their conversion to mis* 
sionary efforts." He speaks too as 
if they will be recognized in heaven 
as missionaries; for he s *ys we shall 
"see" — "missionaries" there. 

We have, blessed be the Lord, 
yet with us, seven ministers, who 
arc not acting under "restraints," in 
respect of doing good; who are to 
us, and many others as bone of my 
bones, and flesh of my flesh. The 
epithet of "holy Elders," taunting- 
ly given us, we shall treasure up as 
part of our earthly legacy. The 
claim set up to the apostles as "the 
most distinguished missionaries that 
have ever lived," (if we compare 
theirlives and conduct with the mis- 
sionary operations of the present 
day,) will appear as impertinent and 
inconsistent as the claim of the Pope 
of Rome to his descent from St. Pe- 
ter. For the apostles had no insti- 
tutions based upon money, nor did 
they ever so much as hint that mo- 
ney might be the means of convert- 
ing any soul. Yet with the unscrip- 
tural and corrupt system of money- 
ed operations, missionaries have the 
effrontery to cite the apostles as 
their exemplars. And so it is writ- 
ten, "In that day seven women shall 
take hold of one man, saying, we 
will eat our own bread, and wear 
our own apparel; only let us be call- 
ed by thy name to take away our 
reproach." For in effect, the advo- 
cates of missions, &c. say, we will 
follow our own opinions and devi- 
ces, but let us be called by the apos- 
tles' name, [missionary,] or call the 
apostles by our name, to take away 
our reproach. As it respects our 
"cutting off the very bone and sin- 
ew of our ministry," Mr. Meredith, 
and those ministers, or his inform- 
ants, must decide that between 
themselves. But if we might be 




parmilled to aid them in (his inves 
ligation, we would remark that Mr. 
Mosely is but young in the minis- 
try, and has been heretofore only a 
"temporary or transient resident a- 
mong us; that Mr. Wallace is also 
young in ihe miuistry, and a part of 
his labors are spent without the 
bounds of our Association; (hat the 
church of which Mr. Swiuson is a 
member, does not belong to our bo- 
dy, and he has scarcely ever taken 
a seat with, or aided us, in its af- 
fairs; and that Mr. Mewbern, (if his 
name be correctly spelled in the 
Recorder,) we do not know. If Mr. 
Newbern be the person alluded to, 
we have only heard of him as a 
preacher, and that is all. What it 
is that gave rise to the supposition 
that we, (if we be the "less favored 
brethren" intended,) envied their 
talents, attainments, and populari- 
ty," we cannot, say. Their talents 
as men, and their literary attain- 
ments, if called to the ministry, are 
such as the Lord has been pleased 
to call them with, and we would not 
have them less or more than he 
shall please to give them. As for 
that popularity which is secured by 
fawning upon an ungodly world, 
and courteously cringing to the 
wealthy and the proud, — which is 
forced to dress truth in studied 
terms, and succumb to the faults and 
crimes of men, we neither crave it, 
nor envy those who enjoy it. Ours 
is the mournful, but reconciled, and 
preferable lot? to "be hated of all 
men," some pf the popular Baptists 
not excepted. The assertion, that 
those hungers were "unjustly and 
wantonly driven from among their 
former associates," is not correct. 
One of them, viz: Mr. Wallace, was 
present at the formation of our bo- 
dy, and witnessed the adoption of 
our Constitution; at which time the 
article, which the Recorder is plea- 

sed to consider proscriptive, was re- 
peated in substance; nay, if memo- 
ry serves, it was repeated verbatim 
by tne then acting Moderator, and 
assented to by all present, — accor- 
ding to their own acknowledgment 
at our last session. Two others of 
them, Mr. Swinson and Mr. P. 
Newbern, were at the Nauhunty 
Association, which set about two 
weeks after, at which time and 
place the principles of both, the 
Toisnot ami Nauhunty Asssocin- 
tions, were openly made known to 
each other; upon which those two 
Associations united, and agreed to 
be known by the name of the Con- 
tentnea Association. Hence, eith- 
er they have changed since the a- 
doption of our Constitution, or elso 
they dissembled at that time. In 
either case they have driven them- 
selves from us, if they have indeed 
departed. If too, as the Recorder 
seems to imagine, they, as minis- 
ters of Got], were acting under "re- 
straints," in such degree that they 
could not with all readiness "co- 
operate with their brethren in every 
good word and work," they could 
not be enviable ministers, tjor could 
they well he considered "the very 
bone and sinew of our ministry."* 
And all this for pea-eel And yet with 
such a character, whether real or 
fancied, the Editor of the Recorder 
is willing to persuade himself that 
they form the bone and sinew of our 
Association, and invitrs them to a 
union with himself. l>ul we hope 
I hey are not suoh as he represents 
them to be. The Recorder knows 

*Qur allusions to the four ministers na- 
med by Mr. Meredith, are not made for 
the purpose of a charge against them, nor 
to reflect in riiv wise on ihern; bnt to re- 
mind Mr. M. and all whom it may con- 
concern, that such tilings, wheresoever 
found, bespeak a want o/ faithfulness iu the 
gospel minister. 



no beUnr commentary on our prin-for being few in number, we would 

exhort you, brethren of the Con- 
temned Association, in the name of 
the Loni to be of good comfort, not 
soon shaken in mind — as that the 
day of Christ is at hand. If we be 
few, are there few that be saved 1 ? 
Few are chosen, — a remnant shall 
be saved. Let your loins be girded 
about, and your lights burning, — 
like unto men that wait for their 
Lord. Be not overcome of evil, — 
avenge not yourselves. Suffer pa- 
tiently; count it all joy. We hope 
for heaven through grace. 

We shall in time notice the re- 
marks of the Recorder respecting 
the Circular Letter of the Content- 
nea Association. 

Mr. M. will please insert the a- 
bove remarks in the Recorder.../?^. 

ciples than the result of our num- 
bers. We suppose he wishes to be 
understood to mean, that our prin- 
ciples have prevented additions. 
This is saying much for the -con- 
vening and restraining power of 
men. It is equivalent to saying that 
our principles prevent the work of 
God. It. is declaring in another 
form, what the missionaries would 
have men believe, that, with the 
missionary spirit and the aid of mo- 
ney, they can convert sinners, — con- 
vert the world. It is impious. It 
is a reflection upon God, that he 
should permit the principles of the 
Contentnea Association to hinder 
his work. "What if some did not 
believe? Shall their unbelief make 
the faith of God without bfflct!" 
Rom. iii. 3. It is saying we bene- 
volent people can show of our work, 
numerous additions. This is no 
doubt the good work the ministers, 
"unjustly and wantonly driven a- 
way," are inviled to join. The 
Editor of the Recorder acrimoni- 
ously remarks, "It is, to us, matter 
of astonishment that these people 
cannot get their eyes open." To 
see what! That if we would he mis- 
•sioniries, either that we could con- 
vert sinners, or God for that cause 
would convert them for us; — that 
we could have "additions," wheth- 
er renewed or unrenewed, — wheth- 
er "holding the mystery of faith in 
a pure conscience," or following 
traditions and commandments of 
men. "I will build my church, and 
the gates of hell shall not prevail 
against it." Matt. xvi. IB. "He that 
believelh shall not make haste." Isa. 
xviii. 16. The family of Ishmael 
is the fruit of making haste. Fi- 
nally, with honest hearts in what we 
hold, defuned and reproached for 
hesitating lo run before the word of 
the Lord, taunted and stigmatised 

The doctrines of the Missionaries worldly, 
— proved by their own testimony. 
"There are in North Carolina about 
thirty thousand communicants in the Bap- 
tist churches. These, with the exception of 
eight Associations in the opposition, con- 
taining comparatively few in number, are 
advancing in all those things pertaining to 
godliness, and which are calculated to give 
us that standing in the community, to which 
our doctrines entitle, us." 

Report on the state of Religion.— 
John Culpepper, Jr. Ch. 

"They are of the world, therefore 
speak they of the world, and the 
world heareth them." 1 John, iv. 5. 
"If ye were of the world, the world 
would love his own. But because 
ye are not of the world; therefore 
the world hatcth vou." According 
to these passages of scripture, the 
people of God can neither claim nor 
expect honor from the world. None 
can assert their title to an honora- 
ble standing in the view of the com- 
munity, on account of their doc- 
trines, but such as seek to please 
men. And if 1 seek lo please men, 
1 am not the servant of Christ. 





The missionaries' cloim to a stand- 
ing in the community, is evidence 
that they think their doctrines ought 
to please the community. This ac- 
counts, in some degree, for the vast 
numbers of Anninians among the 
missionaries. They seem to go 
further, — even to claim glory of 
God. They say, "the field of labor 
already white to the harvest, is 
widening before us, and inviwng'us 
to greater effort and greater glory." 
[Report onForeign Missions.] They 
go yet fsrther still, — to say what 
shall be done in heaven, viz: "Soon 
it shall be announced in heaven 'the 
kingdoms of this world are become 
the kingdoms of our Lord and of 
his Christ.' " It is not to be admired 
that, amidst these advances, they 
reeommend the following resolu- 

"Resolved, That a Committee be ap- 
pointed whose duty shall be topreparea 
letter of instruction for the agents." 

life, a Christian can become better 
qualified. He may grow in faith 
and understanding, in grace and in 
the knowledge of Christ, in strength 
of hope and solid comfort; but to be 
renovated, and, at the same time, 
not consummately qualified for the 
society of heaven, involves a train of 
reflectious uncomfortable, and a 
doctrine unscriptural. The expres- 
sion, "new accessions of glory," im- 
plies, not only advances of happi- 
ness in heaven, but also social de- 
grees of happiness there. This 
doctrine owes its credit to the fond 
speculations and hasty conclusions 
of man, more than to the letter and 
meaning of the set ijitures. — Ed. 

Progressive Holiness. 

In an article entitled ''Reflections 
on the new year," and published in 
the Biblical Recorder of Jan. 13lh, 
are found the following sentiments: 

"We may cherish the pleasing hope, 
that during the last year, lens of thousands 
have been progressing in holiness. — They 
are better qualified for the society of hea- 
ven than when the year commenced." 

The writer, alluding to those who 
had been converted during the past 
year, adds: , 

"The Holy Spirit has com/nenced the 
work of renovation, stamping on their 
hearts the features of the divine image, 
which is to brighten forever with new ac- 
cessions of glory." 

We believe that when a person 
embraces religion, that is, when he 
is born of the Spirit, his preparation 
for heaven, his qualification for its 
society, is then complete. Conse- 
quently, it has not occurred to us, 
that in a year, or even in the present 

Bible Society — Merchandize. 
"Every one may obtain the Bible now, 
in any form, and at any price. And lie 
that hath uot, to him it is given. And it is 
worthy of remark, that, in this merchandize, 
the greater the supply, tiie greater is the 
demand." Wm. Jidams, ofJST. York. 

Why should we be blamed for 
pronouncing the Bible Society an 
institution for merchandise, while 
Mr. Adams, its warm advocate, ac- 
knowledges it to be such? — Ed. 

Mr. Geo. Howard. 
Dear Sir: I have just received 
through Poplar Spring church, the 
first number of the Primitive Bap- 
tist, and am well pleased with its 
intention, its style, and its motto. 
Be pleased to drop six of your num- 
bers at Kingston, as we believe the 
matter they contain will be useful to 
the Bapiisjs in East Tennessee, in 
that it wiiT give unity and strength 
to cast out the bondwoman and her 
children. The iiiwassee Associa- 
tion have cast their stuff out of the 
chamber, and ordered them nut to 
lodge about the wail. There is 
great distress in some churches 
here, owing to a corrupt minis-try; 
for where the communication is 



sound the church is sound, and 
where ihe pa-sture is poison, the 
flock will be sickly. Great exer- 
tions are making in this Slate to 
amalgamate the institutions of men 
with the church of Christ — it will 
not do. I believe with unshaken 
faith thai God hath purposed in 
Christ Jesus, and that according to 
the law of his own mind, to build a 
house which is the church, the pil- 
lar and ground of the truth; which 
was elected or chosen in Christ be- 
fore all worlds, preserved in Christ 
through all ages of the world, called 
in Christ by the effectual working of 
the spirit to an inheritance incor- 
ruptible and uudcfilcd, and that fa- 
deth not away — justified in Christ 
by a true and living faith, which is 
exclusively the gift of God; kept by 
the power of God through faith un- 
to salvation, ready to be revealed in 
the last times, and will ultimately be 
saved in Jesus Christ with an ever- 
lasting salvation, world without 
end. When we look' on the church 
she is one body, her endowment is 
one hope, her life is one faith, her 
head is one Lord, her door is one 
baptism, her father is one God, a 
a Father of all, over all, near all, in 
all, and through all. Every tho- 
rough- bred Baptist in the world be- 
lieves it. Every difficulty amongst 
us is the product of the leaven of 
Arminianisn. More at another 
time. I live in the lliwassee Asso- 
ciation, in the church at Smyrna, 
Rowan county, East Tennessee. 
Poplar Spring church returns thro' 
me her thanks for six numbers of 
the Primitive Baptist received. 

12th January, 1836. 

few copies No. 1, of the Primitive 
Baptist, and believing | received 
my letter from a friend and broth- 
er of the old school order, after 
reading the letter and looking over 
your paper, I was pleased witii the 
theme when I saw it was bringing 
truth to light and exposing error^ 
And as I have long endeavored to 
preach the gospel in my weak and 
feeble manner, and having the care 
of three and sometimes four chur- 
ches, and often arguing with tnv 
missionary brethren on the princi- 
ples of the moneyed institutions 
and schemes of the day, I some- 
times thought I almost stood alone: 
yet a majority of our Association, 
viz. the Echoconnee, stays in Ihe 
old track. '1 nerefore, 1 subscribe 
for six copies of the Primitive Bap- 
tist, to be sent to Macon, Ga. and 
on receiving the first papers I will 
send you five dollars. I am taking 
a paper called the Signs of. the 
Times, and am well pleased to see 
that there are so many scattered 
abroad that yet believe as 1 do in 
God's way in saving sinnors — Eph. 
i. 4: "According as he hath chosen 
us in him before the foundation of 
the world, that we should be holy 
a-nd without blame before him in 
love," &c Yours, &c. 

Mr. George Howard. 

Georgia, Bibb county, > 
Jan. 26th, 1836. <> 
Dear Sir: Some few days since 
having received a letter and some 

Eatonlon, Putnam co. Ga. } 
Feb. 9tk, 1836. ] 
To the Editor of the Primitive Bap- 
Dear Sir: Inclosed 1 send you five 
dollars for your first Vol. wishing 
to commence with your first num- 
ber. I have not until recently had 
the pleasure seeing or perusing your 
specimen, which will serve as an 
apology for my not sending sooner. 
I feel gratified that the Signs of the 

'*«UP^ ■■ " ■ 



^Pimes has a twin sister in Tarbo- 
reugh, which manifests a disposi ' 
lion 10 speak the truth in righteous- 
ness and soberness: I hope they 
have bolii sprang from God the Fa- 
ther, (through charily or love to 
him, his cau^e and his people,) or, 
in scripture language, through sanc- 
tification of the spirit and belief of 
the truth. I espouse the sentiment 
in toto, as expressed in your speci- 
men, of an entire separation of the 
Baptists of the old stump from the 
new schemes and measures of the, 
day: that are set on foot and curried 
on by money, under the false name 
of modern benevolence, which is 
no where commanded in the Bible, 
nor practised by primitive Chris- 
tians. Then my heart says, "Come 
out of her," and be not partakers of 
her sins, if we wish not to share of 
the plagues that will as certainly 
come upon her as God is trulh. 
Yours, iu Christian love, 


Pittsylvania county, Va. ) 
January 27 th, 1836. ) 
Dear friend: I received your pa- 
per called the Primitive Baptist, on 
the 20th of the present month, with 
which I was much pleased and read 
it with much satisfaction, as 1 
consider it a blessing from the God 
1 wish to serve, by you to me and 
others of the same sentiment. We 
are much mixed up here, and live 
together in church, or try to live so; 
but for my part. I never did live 
with them nor never expect to, so 
long as i can read or hear the New 
Testament read. So you will find 
me a friend lo the old school Bap- 
tists, praying if 1 am deceived that 
the Lord who worketh all things af- 
ter the counsel of his own will, 
would undeceive me and right my 
inward wrongs; for 1 believe there 
rs no other power that can. 

I have circulated your paper as I 
could, and have got you six subscri- 
bers, which you will see from the 
subscription. You will please for- 
ward them as quick as possible, and 
on receipt of the first numbers we 
will forward you a five dollar bill. 

Yours, respectfully, 

11. RO RE 11. 

Mr. George Howard. 

Cabarrus countu, N. C. ) 
January 29tk t 1836. j 

Dear brother in Christ: I have 
taken the liberty of addressing " 
few lines loyou, as I have received 
from you a paper titled Primitive 
Baptist;- which paper 1 highly ap- 
plaud, believing thai it may tend un- 
der God's direction a blessing to the 
poor despised lovers of trulh and 
opposers of error; and which paper 
will enable many to see the differ- 
ence between an hireling and a ser- 
vant of God in the pulpit, I hope. 

1 have talked with a number of 
brethren and friends since I receiv- 
ed the [taper, and they appear to be 
anxious for it; and 1 myself would 
be glad we could have an agent in 
these parts, for there is a goodly 
number of Baptists in this vicinity, 
who are opposed to the spurious 
and baneful errors now afloiit. J 
attend four churches, brother Helms 
four, and there is a call for more 
preaching of the old order. 1 think 
if the brethren become acquainted 
with the paper generally, they will 
be desirous to have them. 1 request 
you to write to me, and inform us 
what way we shall proceed to have 
an agent amongst us, and lo receive 
the six copies according to the 
terms. I remain yours in love, 
praying that God may bless your 
attempt in the vindication of truth 
and the prostration of error. 


Brother Editor. 




The mystery of the Saint's life, state and frame. 
My life's a pleasure and a pain; 
A real loss, a real gain; 
A glorious paradise of joys, 
A grievous prison of annoys. 
I daily joy, and daily nioiifii, 
Yet daily wait the tide's return: 
Then sorrow deep my spirit cheers, 
I'm joyful in a flood of tears. 
Good cause I have still to be sad, 
Good reason always to be glad. 
Hence still my joys with sorrows meet, 
And still my tears are bitter sweet. 
I'm cross'd and yet have all my will; 
I'm always empty, always full. 
I hunger now, and thirst no more, 
Yet do more eager than befoie. 
With meat and drink indeed I'm blest, 
Yet feed on hunger, drink on thirst. 
My hunger brings a plenteous store, 
My plenty makes me hunger more. 
Strange is the place of my abode, 
1 dwell at home, I dwell abroad. 
I am not where all men may see, 
But where i never yet could be. 
I'm full of hell, yet full of heaven; 
I'm stilt upright, yet still unev'n; 
Imperfect, yet a perfect saint; 
I'm ever poor, yet never want. 
No mortal eye sees God and lives, 
Yet sight of him my soul revives. 
I live best when 1 see most bright; 
Yet live by faith, and not by sight. 
I'm liberal, yet have nought to spare; 
Most richly cloth'd, yet stript and bare. 
My stock is risen by my fall; 
For, having nothing, I have ah. 
I'm sinful, yet I have no sin; 
All spotted o'er, yet wholly clean. 
Blackness and beauty bo;h I share. 
A hellish black, a heavenly fair. 
They're of the dev'l, who sin amain: 
But I'm of God, yet sin retain: 
This traitor vile the throne assumes, 
Prevail^, yet never overcomes. 
I'm without guile, an Israelite, 
Yet like a guileful hypocrite; 
Maintaining truth in the inward part, 
With falsehood rooted it: my heart. 
Two masters, sure, I cannot serve, 
But must from one regardless swerve; 
Yet self is for my master known, 
And Jesus is my Lord alone. 
1 seek myself incessantly, 
Yet daily do myself deny. 
To me 'tis lawful evermore, 
Myself to love and to abhor. 
In this vain world I live, yet see 
I'm dead to it and it to me. 
My joy is endless, yet at best 
Does hardly for a moment last. 

IWj ■ _> ■< HK M B '-J I 

I'"or the Primitive Baptist. 
kokth Carolina 
Joseph Biggs, Sen. Williamston . 
Joshua Robertson, Gardner's Bridge. 
John Bryan, Clark s Store. 
George H. Alexander, Columbia. 
R. M. G. Moore. Germanton. 
Benjamin Briley, Jun. Greenville. 
James Southerland, JVarrenton. 
Stephen J. Chandler, AJcMurray's Store. 
John A.Atkinson, Bensboro'. 
Jesse Gully, Jlverasboro' . 
Foster Jarvis, Swindell's P. O. 
William Smaw, TVavhinglon. 
Benjamin Bynum, S/ieight's fyidge. 
James Wilder, Anderson's Store, 
Parham Pucket, South JVashinglou. 
William Exum, Waynesboro' ' . 
Francis Fletcher, Elizabeth City. 
Wilson W. Mizell, Plymouth. 
John Lamb, Camden C. H. 


Kemuel C. Gilbert, SydnorsvMe. 


William Moseley, Bear Creek. 
Robert Gillum, Fayetteville. 
A. Cleaveiand, McDonough. 
Jameb Hendeison, Monticcllo. 
A. B. Reid, Brownsville. 
John McKenney, Forsyth. 
Anthony Holloway, Lagrange. 
Patrick M. Calhoun, Knoxville. 


L. B. Moseley, Cahatuba. 

A. Keaton, McConico. 

John Blackstone, Chambers C. II. 


W. M. Stanton, 


Jos. Biggs, Sen'r. g 


John Mercer, 


Joshua Robertson, 


D. J. Milliken, 


Ezekiel Hailev, 


Plios. G. Harris, 


S. J. Chandler, 


J. II. Sherrod, 


A. B. Reid, 


James Henderson, 


Rowell Reese, 


John S. Brown, 


Benj. Moore, 


A. W. Cobb, 


Moses Baker, 


Jonathan Ellis, 


L. W. Lawrence, 


Jno. J. Bunn, 


John Ford, 


VV. B. Aired, 


Jesse Randolph, Sr. 


James S. Battle, 


Jonathan Neel, 


Wilson W. Mizell, 


Wright Hays, 


Jesse Adams, 


Henry Avera, 



The Primitive Ba/i/ist is published on the 
Second and fourth Saturdays in each month, 
at One Dollar per year, payable on receipt of 
the first number. Six copies will be sent to one 
Post Office or neighborhood for Five Dollars. 

Communications must be post /i a id, and di- 
rected to the Publisher. 

17* In reply to several inquiries we state, that 
money sent to us by mail is at our risk — Bank 
bills of this State, or further north, are prefer- 
red; but all those of specie paying Banks will 
be received in payment for this paper. Back 
numbers can be supplied, if requested. 



:»!«» ww wains* mmmww- 

---- — ■ — «■— * 

Printed and Published hy George Uozvard, 


"Come out of l^er, mp people, ' 

VOL. I. 

SATURDAY, MARCH 12, 1836. 

No. 5. 


Brother Editor: 1 send you the mea- 
sure of the devil's foot for publication, if 
you see cause. 

(•continued from our lust.) 
So then to abstain from drinks, if a man 
finds them useful in sickness or the pro- 
motion of health, is a rejection of what 
God has provided for his good. For, says 
Paul, every creature of good is good — and 
I should say also, every drink and herb is 
good; for they were created for man, for 
the sustenance of his body, not to abuse 
hut to receive as the bounty of his maker 
vvith thanksgiving. And they become 
.more so, when sanctified by prayer and 
thanks to God lor the same. And I can 
not see as yet, why a man cannot be as 
thankful for a good diink of rum, gin, 
grog, toddy or what not, that refreshes 
him, as he can for a cup of coffee, tea, or 
chocolate; or why I should not give thanks 
over a drink of brandy as a drink of wine, 
or a drink of tea. Tell me, ye cold water, 
coffee and lea drinkers. 

Then 1 say, to set things right and in 
their right place, according to God's word 
and according to the text quoted, forbid- 
din" 1 to marry is a doctrine of the devil; 
the woman was made for the man and not 
the man for the woman; nor was she made 
for him to abuse in feelings person, or 
virtue, but to cherish in virtuous love as 
his help meet in all things, both in adver- 
sity and prosperity. And as marriage is 
allowed to all men by God's word, he who 
preaches forbidding to marry, preaches 
the doctrine of devils, because it crosses 
God's word and permission. So he who 

have the general grant and license from 
God's word to eat meals. Then it was 
the measure of the devil's fool in ihe Ro- 
man priests to teach and impose this doc- 
trine on the church, to abstain from meals. 
So, equally so, the doctrine of abstaining 
from drinks is a doctrine of devils. Mea- 
sure the devil's foot, and*<ee if this track 
does not precisely agree with the two for- 
mer. 1 say so, according to New Testa- 
ment law; that is the church's rule 3nd 
guide and measuring reed of God, for her 
to try by. For 1 defy all ihe cold water 
men in the United States to show me ia 
the New Testament, where Christ has laid 
this command on either his ministers or 
people, to abstain Irom drinks; but that 
the New Testament allows marriage, eat- 
ing, and drinking, to a man's own choos- 
ing, this is gospel liberty. Then as ab- 
staining from meats was a popish priest 
devil doctiine, so abstaining from driivks 
is a missionary priest devil doctrine. 
Then let "me put tilings right in Ihe 
church. You are to have the woman and 
not commit fornication nor adullery — this 
is done by marriage. You ate lo use 
meats of all kinds, tinapins not excepted, 
for the promotion of health and strength 
to the body, but yet not to be a glutton; 
or, in other words, you are lo eat to live, 
and not live io cat. You are also to use 
drinks in the same manner, for sickness 
or the promotion of health, and not to be 
a drunkard, nor make a still kettle of your 
belly, nor make a brandy botileofyour 
s-tomach. Or, you may not many, hut 
then you must not commit adiil.ery; or, 
you may abstain from meats, but then you 
must not be a glutton on fruits and bread; 
or, you may abstain from strong drinks, 
then you must not get drunk on wine, ci- 
ler, ale or beer, or glut your stomachs 

preaches that men should abstain from 
meats of any kind, or on certain days, 
preaches the doctrine of devils, since we 1 who tea, coffee, or chocolate. Then mo 


deration, temperance and self government, 
according to the law of God's word, is the 
rule for the life and conduct of his people; 
and he that teaches otherwise preaches a 
devil doctrine, and at present the world is 
full of it. Here I could wish I had room 
to draw the line .between marrykig and 
committing adultery, between eating and 
gluttony, and between drinking and being 
a drunkard; it might he of some service to 
the world, but war! of room prevents me. 
But if I let off this matter without 
proofs, the empty horn fellows may per- 
haps throw their hon, ■, in my face; there- 
for ■, to the law and to the testimony of 
facts, this is my road lo travel, and if I 
find men, devils, or priests in it, I spare 
them not. Matthew, xi. IS: "For John 
came neither eating nor di 'Inking, and they 
say, he hath a devil." Here you can see, 
that there is no way for a minister of God 
to escape the slander of moneyed priests. 
Verse 19: "The !Son of man came eating 
and drinking, and they say, behold, a man 
gluttonous, and a wine bibber, a friend of 
publicans and sinners. But wisdom is 
justified of her children." Now could 
the pharisaical priests have accused Christ 
of being a wine bibber, if he had not been 
seen at different times to drink wine? I 
trow not. Could they have accused him 
of being a friend to publicans and sinners, 
if they had not seen him eat and drink 
with publicans and sinners? I trow not. 
The no drink priest, and no eat priest, are 
of the same old pharisaical viperish breed; 
they would drink my blood as soon as the 
pharisaical priests drank the blood of 
Christ; for the one said Christ'was a wine- 
bibber and a friend to publicans and sin 
ners, because he eat and drank with them; 
and the abstaining priests say, old Law- 
rence is a drunkard, and why, because he 
is seen to drink and eat with sinners. 
Well, all I have to say is, if they called 
the master of the house (the church) Beel- 
zebub, much more those of his household. 
For the danger is not in drinking, but in 
drinking too much; so the danger is not in 
bearing persecution, but on the side of 
priests who persecute falsely But I know 
their hate — it i* because I have by my op- 
position to missions, prevented money 
priests from filling their pockets in the 
bounds of the Kehukee Association, and 
out of the citizens of the several counties, 
and plundering masonic treasuries, to fill 
their empty purses for missions. Don't 
he mad, for L tell the truth. 

John, ii. 3, &.c. "And when they want- 
ed wine, the mother of Jesus saith unto 
him, they have no wine. Jesus saith un- 
to her, woman, what have I to do with 
thee? mine hour is not yet come. — And 
there were set there six water pots of 
stone — containing two or three firkius a- 
piece. Jesus saith unto them, fill the wa- 
ter pots wilh water. And they filled them 
up to the brim." Nowa.firkin is not 
quite two gallons, so that we may safely 
say, if my memory sj rves me, that the six 
water pots held eleven gallons wine mea- 
sure, enough (o make a pretty smart wed- 
ding. Now let me ask you a few ques- 
tions. If it is a sin lo drink wine, would 
Christ have wrought a miracle to furnish 
the guests of this wedding? The sin is 
not in the wine, nor in drinking, but in 
drinking too much. Did he abstain from 
wine? Did he command that his minis- 
ters or people should? You that read the 
New Testament know tie did not. Did 
he not use it in the Lord's supper? Did 
he not give this example of using wine 
in the supper lo be kept up to show his 
bloody death until he come. Then the 
imposing on Christ's people the abstaining 
from wine is a devil doctrine, it crosses 
God's word, and is the exact measure of 
the devil's foot. Luke, x. 7: "And in 
the same house remain, eating and drink- 
ing such tilings as they give: for the labo- 
rer is worthy of his hire." Now in the 
above text we have Christ's directions to 
his apostles, which I contend is rule and 
law for all after ministers on tours of prea- 
ching; and that says, eat and drink such 
things as they give; and drink, here, no 
man will suppose meant water only. 
Then Christ commands and permits his 
ministers to drink whatever the people 
have a mind to give them, if they choose; 
whether rum, brandy, whiskey, gin, wine, 
cider, ale, beer, or water, toddy, grog, 
drams, or mint slings; for such is the ex- 
press letter and liberty of this law — and to 
cat is the same, whether hog, beef, lamb, 
poultry, fish, opossom, racoon, turtle, frog, 
or tarrapin — just as it comes so take it. 
And in this there was great wisdom and 
propriety in Christ's directions to his apos- 
tles, for they were then to set out among 
Gentiles and throw away Jewish customs, 
on their tours of preaching — age and ex- 
perience has taught it to me, but he knew 
it without. As proof, a few specimens I 
•\ill give of my own knowledge. At a 
big meeting once, a gentleman asked with 



many others, he was a professor too, a c< r- 
lain black broad cloth coated missionary 
to go and tarry all night, and stay vvfwi 
liim during the meeting; when dinner was 
ready ail hands came forward; hut this 
missionary black, on coming to the table, 
looked on and said there is nothing here I 
can eal, and. immediately went out to a 
house of much more wealth and higher 
.standing for riehes, to get his dinuer where 
there was every thing on the table thai 
nature could want for sustenance, or hun- 
ger, or reiish. 1 believed and do still be- 
lieve, that it waS the company of rich folks 
and a rich wife this fellow wanted, when 
to my knowledge at that time he was not 
worth $25 in the world, for the black he 
had on was given him. Now one question 
here is enough: what must have b+'en the 
feelings of this brother and his lady? who 
had done the best they could to set before 
and give to their brethren and ministers 
*uch as their ability afforded, and 1 assure 
you that was good enough for the Presi- 
dent to dine at, to see their free gift and 
table thus slighted by a young coxcomb 
of a preachei? You that have long been 
house keepers know without my telling. 
Another case: i saw two young ladies 
present a young gallant of a missionary 
with seven 3'ards of most excellent thread 
■shirting, for they had done their best as 
they intended it for a young missionary 
preacher; but he in an abrupt way said it 
was 100 coarse for him to wear, and thus 
hurt their benevolent feelings. He must 
wear l.inen, when at the same time the 
horse he drove, si* and all, were the ariit 
of a certain benevolent gentleman, no mat 
ler who, so I speak truth — and he at the 
same time not five dollars in his pocket, 
nor otherwise, unless the people gave it 
him for preaching. Divers other times 
have I had my feelings hurl by these lord- 
lings, oVft families. At supper, when 
there was good coffee and tea on the table 
in plpnty, one said: madam, have yon no 
milk? No, sir, I have only enough to put 
in my coffee — her lace reddening. 1 saw 
her feelings were hurt and cramped, in a 
moment. At breakfast, one said !<> the 
lady of the house, your eggs are not done. 
Sir, I supposed they were. I saw ven- 
geance flish in her eyes, and indignation 
sat on her brow. At divers limes have I 
heard — will you take a little spirit and wa- 
ter? No; but if you have any good old 
rum, or good wine, 1 will take some, or 
good French brandy. That, sir, 1 have 

not. Now all house keepers know how 
they would feel, under such and a hundred 
other circumstances of like nature; there- 
fore, I fieed not tell. 

All this will show the wisdom and pro- 
priety of Jesus, in giving instructions to 
his ministers to eat and drink such things 
as are given. For every family have tlieir 
way of living, every family- have their 
wants, every family have their secrets, ev- 
ery family have their evcry-clay dinner, 
and their poor and fat times of living; ev- 
ery (amiiy may be taken by surprise when 
not ready for company, and that man is a 
fool who expects a Christmas dinner eve- 
ry where he goes each day in the year, 01* 
to whichever house he goes. But I will 
warrant this, with few exceptions, 'let the 
ladies know ii in lime, and 1 have always 
louiul they will do the best, they can; for 
they take a pride in their table according 
to their means. Then when ("hey have 
done the best they could in the emergency 
of the case, to ask for more is an insult ou 
their readiness to serve and good feelings 
towatds their visitors; and no man that is 
a God minister will do it, that goes by 
Christ's directions. h seems to have fall- 
enJ|o my lot to write th.'it which no other 
man has written, that I have ever seen. 
So let it be. The day cometh that shall 
develop the whole of what I write. But 
this of asking for this and that, or have 
you not got this or that, al the table of pri- 
vate families, is a breach of the law of 
Chris!, a breach of good breeding, an in- 
sult to a man and woman in their own 
house. Eal such things as they give, is ihe 
law of Christ, or let it alone; for it is not 
always conveniens for families to have, nor 
to supply all ffie Wants of visitors. And 
if you love their victuals more than them, 
begone where you can do beller, is my 
law, and eat at home all the fat thirgsyou 
can gel. 

1 Timothy, v. 2.'5: ''Drink no lono-er 
water, but u<e a little wine for thy stom- 
ach's sake, and thine often infirmities." 
In the above text we see Paul did not 
preach abstaining from wine, but tecom- 
mends it to Timothy as an antidote for his 
stomach and infii milies. Hi! t suppose a 
man finds that strong drink answers belter 
for his stomach or infirmity, shah he use 
it in moderation or not? If you say he 
shall not, 1 say your doctrine is the length 
of the devil's foot to a hair's breadth; for 
the scripture says ever}' creature of Cod 
is good. Question. Which is best, wine 



or strong drink? Why, says Tom, I like 
wine the best; but, says Dick, 1 like strong 
drink the best. Now, Sir, is there any 
more harm in using a little strong drink 
than a little wine, if a man finds it answers 
a better purpose for his stomach or infir- 
mity? I say not; for the fault is not in 
asing a little of either, but in using much 
of either. Question. Which is the worst 
sin, to get drunk out of wine or out of 
strong drink? Can you tell? For drunk 
is drunk, whether from brandy, wine, ci- 
der, ale, or any thing else. And the 
truth of the case, according tr> the scrip- 
ture, it is a sin and an abuse of God's good 
creatures to eat too much, and also the 
same to abuse his gifts in drinking too 
much. This is the law for the church of 
God, and he that imposes the doctrine of 
abstemiousness from marriage, or eating, 
or drinking, has she devil's cloven foot. 
For Noah got drunk out of wine, and if 
he had had first proof rum, it would still 
have been, Noah is drunk. Then tempe- 
rance in eating and drinking, and modera- 
tion in all things, is the king's high way; 
walk ye saints in it, and not the road of 
abstemiousness from meats or drinks, no 
farther than may be for the glory of God 
and the health of the body, as that is a 
road of the devil's make — his track is 
there, as 1 have shown, to impose it as a 
rule for God's church. 

1 Timothy, iii. 8: "Not given to much 
wine." Here you see the same path 
marked out; not much, but little. Then 
it is not the little, whether wine or strong 
drink, that is the sin of drunkenness, but 
the much — this is the I-aw of God. And 
the abstaining doctrine, with a wish to en- 
force it on men. and stigmatise them as 
drunkards because they use the little and 
not the much, is ihe doctrine of devil and 
men; for it is his track, I think, to a hair's 

I could fill a volume here, but dare not. 
I refer you to the scriptures, both on (lie 
subject of wine and strong drink, as per- 
mitted by God to mankind to drink. And 
I have shown you that the devil's path 
and devil's track in his doctrines always 
crosses God's commands and permission; 
try by this rule all doctrines, and you will 
soon see the devil's track. 

Now 1 plainly see thai I shall be too 
long, therefore I will state a few of my 
view on the devil's track under thiee 
heads; first, doctrines; secondly, ordinan- 
ces; and thirdly, officer in the church of 

God. Whenever you hear a man deny 
God's infinite and eternal foreknowledge 
of all beings in heaven, earth and hell — 
and all events in time and eternity, and 
preach contrary to the same — say, that is 
the devil's track. Whenever you hear a 
man deny God's everlasting, sovereign, 
free, unchangeable, unmerited, distin- 
guishing, and particular love to his elect 
people — not founded on a foresight of the 
goodness of the object I elovtel, but volun- 
tary of God, on his foresight of all the 
badness of which the object should in the 
fulness of time be guilty; and yet with 
this badness foreseen, beloved of God and 
provision made of God for this love sake, 
and not for the sake of the goodness of the 
object beloved — he who preaches to the 
contrary, say, that is the devil's track. 

Whenever you hear a man in preaching 
deny that God has chosen in Chiist before 
time, every object that shall ever enter in- 
to the kingdom of heaven after time ends; . 
and that although the choice was made be- 
fore time by his foreknowledge of them 
that his power and purpose should pro- 
duce, yet that that choice was made in 
Christ through means of God's own devi- 
sing, holiness, love, sanctification of the 
spirit and ihe belief of the truth, with 
good works as the ( fleet of grace given, 
and that in eternity they were given to 
Christ that he might raise them up at the 
last day, and present them a glorious 
church without spot or wrinkle before 
God — say, -devil's track. 

Whenever you hear a man in preaching 
deny irresistible grace, effectual calling 
from God, or, that there is no necessity of 
being born again logo to he; ven, or of the 
conversion of the heart, or renewing of Ihe 
mind by an irresistible and effectual 
work of God's spirit on the soul lo prepare 
the man for heaven, and make him a new 
creature, created in Christ Jesus unto good 
works — say, liar, and the devil's track to 
a hair's breadth. 

Whenever you hear a man in preaching 
deny that l.he justification of a sinner be- 
fore God is not wholly (not in pari) by Ihe 
blood, righteousness, and resurrection of 
Jesus Christ, by faith in him — say, that is 

the devil's foot and track, without any 

Whenever you hear a man in preaching 
deny that all and every one of God's 
foreknown, beloved, chosen, predestina- 
ted, called, justified, purposed, ordained, 
and appointed to salvation people, that any 



one of these shall be lost, or not glorified 
in heaven— say, devil's fra'clf, as God's 
oath and promise are to the contrary. 

Whenever you hear a man in preaching 
deny (he resurrection of the dend, and the 
eternal torments of the impenitent and 
tho*e that die in their sins, and the final 
and complete salvation of all Gnd's elect 
people to a single individual — say, devil's 
track and cloven foot in the bargain. 

Now as to ordinance*. Whenever you 
hear a man preach up pouring or sprinkling 
for baptism — say, devil's track. Or, if he 
preaches up no water baptism — say, dev- 
il's track- Or, if he preaches bread and 
water, instead of bread and winp, in com- 
munion of the Lord's Supper —say, devil's 
track. Or, if he preaches love feast — say. 
devil's track. Or, mass for the dead; or, 
that the priest has power to forgive sins; 
or, holy water,, transubstantiation, or con- 
substantiation, or holy days, or feast, or 
indulgences, or purgatory, or no hell, or 
no hereafter, or the salvation of all men, 
or the salvation of men by free will, or free 
grace, or offered mercy, or salvation by- 
works in whole or in part — say, dev- 
il's track, in all these. 

Now as to officers in the church, except 
two, which were ordained by Christ and 
his apostles; and those were, minister and 
deacon. These are the only offices in the 
apostolic church created by Christ and the 
apostles for church service. So then arch- 
bishops, patriarchs, exarchs, metropoli- 
tans, suffragans, cardinals, archd'eans, uni- 
versal bishops, popes, superinlendant, mo- 
derator, sovereign pontiff, Christ's vicar, 
prince of apostles, God on earth, Lord 
God, the pope his holiness, king of and 
above all kings — and Lord of Lords, 
prince over all nations and kings and king- 
doms, the most holy and the most blessed 
master of the universal world, whether 
hell, heaven, or purgatory — father of kings, 
light of the world, most high and sove- 
reign bishop, above all bishops — with a 
whole train of offices of less note and gain 
by godliness. Now every man that reads 
the New Testament cannot help knowing, 
that not one of these offices for s a tuts or 
ministers, is mentioned in the New Tes- 
tament as the office of apostolic Chris- 
tians or ministers. Then if Christ and 
his apostles, who founded the gospel 
church and gave her her doctrines, ordi- 
nances, and church offices, were not the 
authors of these office*, who cannot hdtp 
seeing that the devil was the author, thro' 

the instrumentality of men of his own 
proud ambitious cast; and that all these, 
and many more offices for saints that I 
have not mentioned, are the devil's foot 
and track of the devil, and smell of com- 
mandments, doctrines, and traditions of 
men; and produced division and blood in 
the church of God forages. 

So then, the mighty high offices for 
saints and ministers of the present day, is 
the devil's foot to a hair's breath; such as 
presidents, vice presidents, secretaries, cor- 
responding secretaries, president direc- 
tress, vice directress, agents, boards, hire- 
lings, treasurers, auditors, and the devil 
knows how much more such like hellish 
trumpery is brought into the church of 
God, to get the priests money as in for- 
mer times. !Yow if none of these offices 
are to be found in the New Testament for 
saints or ministers to wear, who can help 
seeing the devil's track and cloven foot in 
all these offices for saints and money get- 
ting for priests, as the former Roman 
priests did. At least it looks as much 
like the devil's track to me as the other, 
because it is a trade in the church to make 
money for the priests; il is the priests mil- 
king both sheep and goats in all these new 
scheme offices and societies, to make 
cheese for themselves. 

And as yet I cannot see what is the dif- 
ference in the measui o of the devil's foot, 
between the offices in the church of former 
times and the present, since both are to ag- 
grandize and make money for the priest; 
and you know the priest blows the horn, 
follows the chase, and cabbages the fox. 
Nor can I see the difference in the measure 
of the devil's foot, between the priest that 
sold his services to say mass for the dead 
and pray souls out of purgatory, and the 
priests of this day who sell their prayers 
and preaching to save souls from hell for 
money. Nor can T see the difference be- 
tween a priest going about to sell the 
pope's pardons to sinners, and one in this 
day going about to form societies and sell 
memberships — but the priests are like hat- 
ters, I don't want skins if no fur on them; 
then it is the fur and not the skin that 
priests go for. Nor can I see the differ- 
ence between an hired Tetsel and an hired 
missionary agent; both go for their hire, 
both for to dupe all fools they can into 
their money-making schemes for priests 
services", both pocket part of what is oby 





tained, and unless they be belter now than 
Annanias, ihey may keep back part of the 
price and i shan't know it, as did Peter. 
Nor can I see how that man that hires 
himself out for a dollar per day, or $40 
per month, or $500 a year to preach, can 
be called any tiling else according to scrip- 
ture but an hireling, whose care is the 
fleece and not the flock; for hire is hire, 
whether you hire a man to do good or bad; 
to be a confessor or a preacher alters not 
the case, if he is hired he goes for the hire, 
and flees when he don't get it. 

Nor can I see what is the difference be- 
tween the priests of former times selling 
paper images of the saints, virgin Mary, 
and Christ, and pieces of rotten wood for 
the cross of Christ, and the bones at dogs 
for the bones of the apostles — and the 
priests of this day selling paper tracts, pa- 
per prayers, and paper sermons for hun- 
dreds a year. I say, church and priest 
traffic. 1 say, making merchandize of the 
saints. I say, gain by godliness — is ail 
the devil's track and measure of his foot at 
the present time and in the present schemes 
of the priests, as well now as in former 
ages of the church; only the current and 
scheme of trade is changed, and the arti- 
cles of trade a little changed — yet the bal- 
ance of church trade is, as in former times, 
in favor of the priests. For is it not well 
known, that the priests in the former ajid 
present fade, invented the schemes to get 
grist to their mil!; v.\)(\ I cxu show some ca- 
ses where some priests have not only taken 
toll, but cabbaged ha-fr, corn and all. 
And what is the difference between the 
missionary Jesuits, running over South A- 
rnerica and amassing wealth, thousands of 
honied cattle, sheep and horses for them- 
selves — and our modern priests of obtain- 
ing from Congress money, and of amass- 
ing gain from societies, white man, wom- 
an, negro and Indian. In mv opinion it is 
the devils track, and the difference only 
in time and place and not in principle. 

Nor can ! see much difference between 
priest Peter the hermit, running fiver the 
country of Europe to stir up the nations in 
that enthusiastic scheme of the holy war or 
crusades, to take from life hands of infidel 
Turks the city of Jerusalem and the holy 
land, and our modern priests running over 
America to stir up all mankind into the 
enthusiastic scheme of ir.issious'; as if God 
needed the aid of money to convert the 

world or save souls— it seems to mc to dp 
the devil's track, in both cases. The first, 
for the spoils of Asia; and the last, for 
priests to make money by preaching, and 
tie as gods to save sinners, and take God's 
work out of his hands, and save the world 
by money and their enthusiastic agency 
and zeal. But the zeal of the crusaders 
and their doings are now contemptible, 
and the zeal of the Jesuits a folly; and so 
will the zeal of missions be to after genera- 
tions. They will dispassionately rein! ouf 
accounts, and make a judgment of mis- 
sionary folly, and see the devil's track and 
cloven foot; and to their judgments I am 
willing to refer the arbitration of what I 
write, for we are now too much in a wrong 
zeal, perhaps, on both sid^s to judge cor- 
rectly. However, I know that the scrip- 
tures cannot be wrong, and he that goeth 
by the word, and casteth overboard all the 
priestly trumpery, will do right. 

And now to conclude. I think the first 
missionary project has the devil's foot, for 
it was to extend the power of the pope, 
and make wealth for the priests and the 
See of Rome. I think the crusades has 
the measure of the devil's foot, for it was 
to make war, kill and destrov men's lives 
under the cloak of religious zeal for God. 
and lake their spoil to enrich themselves 
in so doing. And i think that the present 
missionary scheme, with all its apparatus 
of priests invention, is also the measure of 
the devil's foot; because it makes money 
for priests under religious zeal for the souls 
of the heathen, and creates offices and a 
religious trade in the church not mention- 
ed in the New Testament; and sows the 
seeds of division, strife, backbiting, and 
discord among God's people; besides the 
low, cunning, and behind the curtain beg- 
ging trade, ihst priests carry on to make 
money for themselves. These, and many 
other things 1 could mention, makes me 
think it is the devil's track: As much so 
as the devil's track could be seen in the 
Pharisaical priests, that were religious to 
devour widows houses, Sic. But this'[ 
give yon as a certainty, that the measure 
oftbe devil's foot is lying in two ways: 
first, in setting up doctrines, ordinances, 
and offices in the church not commanded 
of God; and. secondly, of saying this is of 
God, when God no where in his word said 
soj And wherever you find a doctrine, 
or ordinance, or office, in the church of 




God, or ceremony, not provable bv ex- 
press scripture — say, and do not hesitate, 
that is the measure of the devil's foot. 
Whenever you fiud cne of these in the 
church, that cannot be proved by the word 
of God without inferences from scripture, 
do not touch it, for this is the invention 
and traditions of priests, and doctrine of 
the devil. For it is the measure of the de- 
vil's foot to quote scripture,' and draw in- 
ferences therefrom to prove his doctrine, 
not relative to the point in hand. In a 
word, my advice to the churches and al! 
Christians is, to receive no doctrine, no or- 
dinance, nor no office nor practice, in the 
church^of God, but what can be proved 
from express scripture. If you do, you 
will soon lose your way and get on the 
devil's ground. And this is the case in 
missions, and that is the reason he has 
set us to devouring one another, to the 
great damage of religion. Missionary 
priests are determined to go-ahead, at the 
expense of the feelings of their brethren; 
do so, for this is the devil's track — union is 
God's track, but division the devil's; peace 
is God's track, but confusion lhe devil's. 
Count all things lost for Christ's sake, is 
the track of a God minister; but gain by 
preaching, by priestly schemes, is a devil 
minister's track. To tell lies on God is 
the track of the devil; and his prophets 
and ministers measure his foot exactl}', tor 
they tell lies on God to make gain and 
their dogmas stand. And such is their 
nakedness of lying, they have to steal the 
cloak of God's word to hide their lying 
nakedness, lest it should be seen by honest 
hearted men. So then, lake tins as your 
standard, tiiat whenever you have a doc- 
trine, ordinance, ceremony, or office in the 
church, that crosses God's word, or is not 
found express in God's word — say, that is 
the measure of the devil's foot! and if* 
needs be, I will prove it on him and his 

N. B. I have raised my price for a frog 
to 25 cents, but can't get one; when I do, 
you shall hear from me on that subject. 

The salvation of the righteous is oj 
the Lord. — Psalms, xxxvii. 3-9. 

• No. 1. 
Notwithstanding the truth and 

great importance of this doctrine 

mankind from the earliest ages have 
been prone either to entirely disre- 
gard it, or to acknowledge it in 
name only. 

If some have so far countenanced 
it, as io have given their consent to 
the truth of all those sacred wri- 
tings, contained in the Oid and New 
Testament, and admitted the scrip- 
lures to be the word of God, yet a 
vast majority of those even deny 
the power thereof, and by running' 
on in lhe vain imagination of their 
hearts, contradict by their practices 
the doctrine of the text. 

Up to the time of the Christian 
era, the Gentile world slumbered on 
in vast ignorance of this mighty 
truth; vainly supposing their salva- 
tion to centre in dumb idols, such 
as stocks and stones, the planets, 
the beasts of the field, the fowls of 
the air, the fish of the sea, or sojne 
other creature of God's creation; 
vaitdy looking up to their temples, 
their priests, and their pompous im- 
ages, as unto the high hills from 
whence their salvation was to flow. 

And even the peculiar people of 
God, who had Abraham, Isaac and 
Jacob to their fathers; who had Mo- 
ses and the prophets to direct them; 
who received the law by the dispo- 
sition of angels, and unto whom 
throughout their generations God 
gave ten thousand signs and sym- 
bols of this salvation, yet even they 
were incessantly prone to disregard 
it, ever restless to turn again to the 
weak and beggarly elements. of the 
world, bow down to such idols as 
the nations around them worship- 
ped, and ascribe to these the glory 
of their salvation. Such being the 
general disposition of these people, 
(and none others enjoyed (heir pri- 
vileges.) especially from their deliv- 
erance from Egyptian bondage to 
the advent of the Messiah, we find 
that only a small portion of ihein 



were ever brought to be fully root- 
ed and grounded iu the fiiiili of the 
doctrine of God's salvation. Very 
few believed that God would be as 
good as his word, or were enabled 
by the necessary faith in this kind 
of salvation, to embrace the pre- 
cious promises of Jehovah — die the 
death of the righteous, and have 
their Inst end to be like his. 

The Christian era placed man- 
kind under a new dispensation, and 
broke down the wall of partition be- 
tween Jew and Gentile. The great 
God vailed himself in clay, and 
came down to earth to ameliorate 
the condition of men, to illuminate 
by the words of His lips the be- 
nighted nations of the earth, to re- 
concile the world unto Himself, and 
at length be lifted up to make that 
atonement by the crucifixion when 
lie said, 'it is finished,' and gave up 
the ghost, as should once for all, 
oonstituie the grant! event by which 
the minds of men should thence- 
forth be more readily made to exer- 
cise; such faiih in ihis doctrine,, as 
to believe with all their mind and 
strength, that "the salvation of the 
Lord i«j," ever was, and ever will be, 
of the Lord, the holy one of Israel. 

The apostles and immediate fol- 
lowers of the Lamb, imbued with 
the Holy Ghost, endowed with wis- 
dom and knowledge from on high,) 
some of whom were even taken up 
fat-to the third heavens, where they 
heard things which it was unlawful 
for man to after,) so as to under- 
stand the hidden lhin<js of the 20s- 
pel and the mystery of godliness, 
taught this sa-mo doctrine to the 
nations whom they visited. And 
notwithstanding they \vcvo like so 
many comets, enUghlRwtfcg the dark 
passes which they traversed, yet 
this illumination was but partially 
extended in comparison to the whole 
world, or Roman empire; and they 

soon met with a disposition from 
within and from without, and on ev- 
ery side, to gainsay the doctrine, to 
deny it, and to oppose it with the 
authority of principalities and pow- 
ers in high places. Witness their 
writings, so full of remonstrance, 
reproof, rebuke and holy indigna- 
tion, at the general disposition evin- 
ced to neglect this great salvation, 
and place confidence in something 
extremely short of it. 


primitive: baptist. 

TARBORO', MARCH 12, 1836. 

From the Biblical Recorder. 
Circular Letter.-^-ln our last, we inti- 
mated an intention to take some notice of 
the circular of the Contentnea Association. 
The said letter occupies nearly one pajie of 
the Tarboro' Press, and is remarkable, as 
the documents from the same source gen- 
erally are, for pedantry, folly, and misre- 
presentation. It will be found entirely 
harmless, however, if we except the follow- 
ing extract, which we insert with a view of 
making it the subject of a few passing re- 

"there is another set of preachers that are 
manufactured over, according to the schemes 
of the day, that say, O no, brother Arminian, 
yoa are a little mistaken; let us prescribe a 
plan whereby sinners hearts can be cleansed, 
or that spring ahove named. They then pro- 
ceed to say, destitute places, sou U are going 
to hell iu ignorance for want of the gospel 
preached to them; the Brahmins are perish- 
ing for the word of life, and Hindoos, &c. and 
we have just studied out a plan to save them. 
What plan, Sirs? Why let us erect theologic- 
al schools. State conventions, religious schools 
in different parts of the United St;.;es, and 
polish men to work, upon the bad springs a- 
bove named,, or sinners hearts; and learn, 
them to persuade men and beg then\out of their 
money, and in a short time we can have ser- 
vants a plenty. (Agreed, for if you want mar- 
tins set up a plenty of gourds and you will have 
them.) However, they have proceeded to all 
the above, and are sending lazy young men, 
who are not willing to work, that can beg 
even a shilling from a negro, and all he can 
get from others in better stations of life, to 
carry their point. Say to him, (or any of his 
class,) Sir, who sent you to preach, and what 
is your motive? He (perhaps holding atem- 
perance.paper in his hand) will answer, such 
orsucha Board of Missions sent. me. — They 



are in want of a little money, and cannot you 
help us to some? They have learned to cry to 
congregations and to private individuals, God 
loves the cheerful giver; and deceive the people 
and carry off their money, and perhaps preach 
them an Arminian or a money begging sermon, 
and leave the spring uncleaned or their souls 
unsaved. We will just remind the reader, 
where the money beggars are gone to Hin- 
dostan there is a salubrious climate, a fertile 
country, gold and silver mines, and no doubt 
but a rich reward like this will be an effectual 
call to a number of these fellows. What is 
the sign of their call to the ministry? 1st. 
Every power of their souls being filled with 
the love of money, which is the root of all evil. 
2d. To put on, a cloaK of hypocrisy. 3d. To 
beg well. 4th- Put on two coats. 5th. From 
the study of Dr. Gill's divinity and exposition 
of the scriptures, and others. 6th. The glory of 
the schemes of the day, 8cc. and therefore de- 
ceive the people. But there are two or three 
ways by which they are known; 1st. by their 
wearing two coats; 2d. by their begging of mo- 
ney; and 3d. by their sowing discord among the 
brethren. All such religion is nothing better 
than popery. So they leave the hearts of 
men unclean." 

From the altered and apparently im- 
proved tone, of the documents of this and 
the Kehukee Associations, two years ago, 
we were induced to hope that their leaders 
had begun to see their errors; and were 
disposed to treat their brethren, from 
whom they thought proper to differ, with 
some degree of fairness at least, if not with 
decency aud civility. We accordingly 
penned an article in relation to each, in a 
tone of decided conciliation, and designed 
to imply overtures for peace and good 
will. And we mere confirmed in the hope 
that harmony might be restored among the 
Baptists of the State, and especially a- 
mong those of the eastern section, by a be- 
lief that there were numerous individuals 
in the above Associations, anxiously pray- 
ing and looking for such a result. The 
late proceedings of the Contentnea Asso- 
ciation, however, have shown that our 
views respecting that body were entirely 
erroneous; and that the spirit of ill-will, 
acrimony, and misrepresentation, was only 
suppressed for a season, to burst out with 
fresh and increased violence. We should, 
however, have spared ourselves the time 
of making a single remark on the subject 
now, were it not that the cause of truth re- 
quires that such defamatory articles as the 
above, should be contradicted and correc- 
ted. Under these circumstance*, and for 
tliis reason, we consider ourselves bound 
to meet this calumny, as we have met oth- 

ers of the same kind. 

The paragraph before us, as far as it is 
intelligible, contains the following allega- 
tions: First, -that those preachers who are 
favorable to State Conventions, Theolo- 
gical Schools, Sunday Schools, he. &sc. 
who express a concern about "destitute 
places," "souls going to hell,'' "and hea- 
then perishing for the word of life," and 
who are •active in promoting the use of 
means "whereby sinners' hearts can be 
cleansed," and "manufactured over;" that 
is to say, in plain English, that they are 
hypocrites and deceivers, and are influenc- 
ed in all they do by the love of gain. Se- 
cond, that the Missionaries who labour 
among the heathen, are "lazy" worthless 
"fellows," men of no character, who are 
"filled with the love of money," and clad 
"with the cloak of hypocrisy." These 
are grave charges. They are brought 
against nine-tenths of the evangelical min- 
isters in our country, and against all those 
self devoted men, who are wearing out 
their lives amid the darkness, peril, and 
privation of pagan lands. And by whom, 
pray, are they brought? By the Content- 
nea Association — by such men as Mark 
Bennett, Thos. Dupree, Benj. Bynum, and 
Samuel and Ichabod Moore. We accor- 
dingly call upon these genllemen, or any 
one of them, or the whole of this Associa- 
tion together, to sustain these, or either of 
these accusations. They are, beyond a 
doubt, either true or false. If they are 
true, they are cnpable of proof; and the ac- 
cusers are bound, not by common justice 
only, but by what is due themselves, as 
honest men, to specifv cases and adduce 
facts. If (hey are false, as we certainly 
know they are, then, the accusers must 
either retract their charges, or stand con- 
victed of wanton and intentional calumny. 
Some few years ago, we had occasion 
to review a certain famous Fourth of July 
Discourse, delivered by the Rev. Joshua 
Lawrence, of Edgecombe; which review 
appeared in the Christian Index, then 
published in Philadelphia. In that review 
we called upon the Bev. gentleman to sus- 
tain his, numerous rolnmnious representa- 
tions by \he facts. But -the facts were ne- 
ver shown, nor was even an attempt made 
to meet the demands of the review in any 
form whatever. Not long afterwards, a 
pamphlet was issued from the Taiboro' 


Press, containing what was called an "an- 
swer to the address of the Baptist State 
Convention, of IV . C." said to have been 
written by Mr. Mark Bennett. — That 
ansiver was shortly after answered by a re- 
view of the whole article by the author of 
the address, in which the writer of the an- 
swer was pressed hard for his proof in sup- 
port of his allegations. We have heard 
nothing further from Mr. Bennett, howe- 
ver, from that time to the present, if we 
except the circular in hand, which has very 
much the appearance of his work, and 
which contains a rehearsal of the stale cal- 
umnies of the Fourth of July Oration, and 
the answer to the N. C. Convention Ad- 
dress. We mention these facts to show 
that these people seem to be aware that 
their accusations are not capable of proof, 
and, of course, that they are not according 
to fact. 

We have now only to say, that if Mr. 
Bennett, or Mr. any body else, feels him- 
self competent to the task, and will write 
an article or articles, designed to meet the 
present call, and to set forth the evidence, 
showing either or both of the above char- 
ges to be according to truth, they shall be 
welcome to a place in the Recorder, and to 
any other marks of attention which they 
may seem to merit. Our object is truth. 
Of course we aim to put down error — we 
should rather say, misrepresentation — by 
fair and equitable means. 

Should any one suppose that the above 
remarks are rather severe, our reply would 
be, — The case is one which admits of no- 
thing less. — In a case of misrepresentation 
like the present, it is impossible to do jus- 
lice to the truth, without calling things by 
their proper name. This will necessarily 
give an article of the kind, an air and an 
aspect of severity. Add to this, the pre- 
sent attack is attended by several aggra- 
vating circumstances. The authors of 
this article have publicly assailed the mor- 
al character, not of ourselves merel}', but 
ofallwhoare friendly to liberal institu- 
tions, including all our missionaries, and 
nine tenths of the most devoted servants of 
God, in every evangelical denomination in 
the country. — And the present is not the 
first time they done this, nor the second. 
They have done it too, without provoca- 
tion, and, so far as we can see, without a 
rnotive — except it be the gratification of an 

envious and malignant temper. Under 
such circumstances, if these people have 
fallen into rough hands, they can have 
none to blame but themselves. Had they 
let vs alone, we should certainly have giv- 
en them no molestation. 

Having now put these gentlemen to 
their proof, we shall wait with all patience 
to see their facts, their evidence, in con- 
firmation of their allegations. When they 
appear — should they ever appear — we 
shall not fail to lay them before our 
readers in all due form- 


We have inserted the wlinle of the 
above article, that our brethren may 
see fully the lengths to which a mis- 
placed zeal and too much securily 
can carry a man. As Mr. Meredith 
grants that our circular is harmless, 
if he excepts the extracts he havS 
made, we shall proceed to show its 
truth. In doing this, we will "spe- 
cify cases and adduce facts," after 
which it will be easier, perhaps, for 
our readers to decide whether we 
are "convicted of wanton and inten- 
tional calumny," and whether we 
are aware that our accusations are 
not capable of proof. And, to give 
full satisfaction, we will attend to 
the whole of the extract copied from 
our Minutes, to which the Recorder 
attaches guilt. 

The phrase, manufactured over, 
has special reference to education 
for the ministry. Persons training 
for this office have usually received 
some education prior to their enter- 
ing upon its studies; and they must 
»!so profess to have been called lo 
the ministry, by the Lord. Study- 
ing in a school of human institution 
for divine purposes, may very justly 
be termed, a manufacturing. When 
this, too, is to succeed a divine call, 
which they profess previously to 
have received, and which, according 
to scripture exnmple, is accompa- 
nied with divine qualification for 
the ministry, such a training may 



with much propriety be called, a 
manufacturing over. For all iheo 
logical schools are the institutions 
and inventions of men, having no 
precept nor example in the New 
Testament. They are neverthe- 
less ranked among the "benevolent 
institutions," of the present day, — 
the advocates of one are, generally 
speaking, the advocates of all. 
Hence the proptiety of the expres 

It is so notorious that they select 
learned and talented men for agents 
and society beggars, that there 
needs no evidence further than to 
remark, we have got "our eyes 
open" wide enough to see this veri- 
fied in the appointment of Mr. W. 
H. Jordan, Mr. W. J. Finlay, and 
others. These are positively very 
polished beggars. As to their be- 
ing lazy, who is more so than 

sion, "according to the schemes of j he that will not work. But few 
the day." These men profess tojof these do perform manual la- 
disbelieve, and to reject, the doc-jbor; and every circumstance 
trine generally termed Arminian- j proves they will not work, if 
ism, notwithstanding the institutions j we except that, they do not 
called benevolent are perfectly Ar- 'openly acknowledge it. We have 
minian in their character. They do j known several missionary preach- 
"prescribe plans whereby the sin-jers; none of them worked. We 
ners hearts can be cleansed." El- j have kno.wn them to solicit dona- 
der Martin Ross enquired of the linns from all grades and colors. 
Kehukee Association if she was not We knew an individual, [Mr. R. T. 
"called on in Providence in some Daniel,] who promised many chur- 

way to step forward in support of 
that missionary spirit," &c. Min 

ches they should be visited by a mis- 
sionary preacher monthly, if they 
utes Kehukee Association, 1804. would form auxiliary societies, and 

Mr. Judson speaks of the missiona- 
ries '"saving some, yea many pre- 
cious souls from the quenchless 
fiees of hell." iSee Judson's Letter. 
At a Sunday School celebration in 
Rockaway, N. J. Resolved, "Jt is 
our solemn duty to bring all within 
our influence to a knowledge of the 
truth as it is in Jesus." "Efforts to 
assist the Baptist General Tract 
Society, are contributions to the 
conversion of the world." Mr. Pratt, 
of N. H. "If it were so, would 
there he any difficulty in inducing 
churches to be in earnest in carry- 
ing into effect their public prayers 
for the conversion of the world." 
N.York WeeklyMessenger. "The 
heathen are waiting for the bread 
vj life, — our churches have the 
means." Christian Index. The a- 
boye evidences prove the extract 
true, down to the word Hindoos. 

give bountifully. His associate 
privately admonished him that he 
was promising more than the num- 
ber of their travelling missionaries 
could perform, as they would not 
be able to visit the churches in the 
Stale generally, ofteher than once 
in six months. He replied in sub- 
stance, that if he did not promise 
something of this kind, they would 
not contribute. As it regards their 
being sent by the society, Mr. Dan- 
iel, Mr. Jordan, and Mr. Finlay, all 
avowed they were travelling as a- 
genis for the respective societies. 
And what is the difference between, 
being sent, and travelling under au- 
thority] It is much like the correc- 
tion made by i he boy: "! did not 
come, I walked." Mr. Luther Rice, 
as well as the above named minis- 
ters, declared their institutions^ or 
societies .needed money; and asked, 



nay, they pressed contributions. We 
can produce three churches, and, if 
indispensihly reqtiired, perhaps ten 
times that number, who will say 
they have been deceived, and beg- 
ged out of their money by mission- 
aries. The writer of these lines 
can safely assert that it has been his 
lot, and that of the church to which 
he then belonged; also the church 
to which he now belongs, and a 
third which he occasionally serves. 
As it respects the historical remarks 
concerning Hindostan, we were 
mistaken respecting its mines, as 
no gold or silver mines, according 
to Guthrie, have been discovered, 
except some small particles in Ben- 
gal. But according to the above 
author, diamonds and other pre- 
cious stones are found in abun- 
dance. The climate is healthy to 
natives, also to foreigners after a 
short residence. The soil is ex- 
ceedingly rich, the productions 
luxuriant, and the fruits various, 
plentiful and delicious. In the full 
spirit of emigration, how often do 
we see little or no concern manifes- 
ted about former friends and native 
place; and why should not profes- 
sors of religion wish to see the rich 
and ancient country of the east! we 
think it reasonable that a competent 
support, added to the inducements 
of the country itself, influences 
them to go. Respecting the signs 
of their call to the ministry, and 
their distinguishing marks noted in 
the Circular, we would remark, that 
those whoso favorite and idolized 
institutions are based upon money, 
whatever be their own pecuniary 
emolument, must and do love mo- 
ney. We will mention one case. 
We do it not frotn personal mo- 
lives, nor from choice; but we are 
forced into it by a demand for "spe- 
cifying cases, and adducing facts:" 
and we name this as a case among 

others. The pastor of the church 
at Edenton, in June, 1833, inform- 
ed the public through the columns 
of tlin N. C. Baptist Interpreter, 
that he had relinquished his pasto- 
ral connection with that church for 
the following reasons: "This we did 
on account of a conviction on our 
pait, that our services would be 
more usefully employed among the 
neighboring churches, and in at- 
tending those meetings of greater 
utility, so frequently claiming our 
attention." In November follow- 
ing, he published the following as a 
reason: "That owing to circumstan- 
ces which could not be fully and 
correctly stated, without calling in 
question the conduct of individuals, 
this church was left in May last 
without a pastor." The church 
considered itself implicated without 
distinction in some unknown crimi- 
nality. It was declared by a num- 
ber of those implicated, that there 
was no exception to their conduct 
at that period more than at any oth- 
er time since Mr. Meridith became 
their pastor, "except that some re- 
fused to increase their contributions 
to make up a certain sum, without 
which he refused to preach to us 
any longer." They continue "Be 
' that as it may, it is left with the pub- 
lic, which of the above reasons to 
believe, for brother Meredith's re- 
signation, — whether the love of mo- 
ney, or of greater usefulness." Tes- 
timony, Joseph Manning, Thos. 
Wall, H. A. Skinner, in behalf of 
the church. Wc will mention a se- 
cond: "And as our churches gene- 
rally have wanted the means, and 
in very many cases the inclination, 
to afford their ministers a just and 
adequate compensation, those whose 
services were most valuable have 
been withdrawn to other sections of 
country, where they were offered 
that support which was denied 

"* ■■'-■■ 



them at home." Address of the 
Bapiist State Conveniion of 1830. 
Thus the missionaries have acknow- 
ledged that "a just and adequate 
compensation" has led them to seek 
other quarters. They could find 
unlimited scope for the exercise of 
benevolence and beneficence, in the 
church of Christ, authorized by 
scripture and divine sanction, with- 
out any silver-iinctured super-addi- 
tions; then why should they profess 
a call without the influence, or sub 
ject to the control of these institu- 
tions. Concerning rules to regu- 
late religious action, possessing the 
scripture, "the man of God is per- 
fect, thoroughly furnished unto all 
good works." 2 Tim. iii. 17. "Now 
I beseech you, brethren, mark them 
which cause divisions and offences 
contrary to the doctrine which ye 
have learned; and avoid them." 
Rom. xvi. 17. The doctrine of mo- 
ney-moved institutions is contrary 
to any doctrine learned from God's 
book; consequently it has caused 
divisions and offences, and is an 
evil. The love of money is the root 
of all evil. Hence, the love of mo- 
ney is a sign of the call to missions; 
else the New Testament is mista- 
ken. It was a sign in the function- 
aries of ancient Israel. "The heads 
thereof judge for reward, and the 
priests thereof teach for hire, and 
the prophets thereof divine for mo- 
ney; yet will they lean upon the 
Lord, and say, Is not the Lord a- 
mongus! None evil can come upon 
us." Mic. iii. 11. If the people 
had asked those Israelitish hire- 
lings whether or not their object 
was money, their answer is at hand. 
"We lean upon the Lord: Is not 
the Lord among US'?" Don't you 
see the manifestations of his pre 
sence? "None evil can come upon 
us," even if the people, our "igno- 
rant" and "uncharitable" brethren, 

those "little fretful beings," "snarl- 
ing," &c. do condemn our course, — 
our good works, and impeach our 
motives. But God had declared 
the truth concerning them, lie 
said they did serve for money. And 
he has equally spoke the truth con- 
cerning those of later times, — hear 
it, — The love of money is the root 
of all evil. It was the sign in Si- 
mon Magus in liis aspiration to the 
apostleship: his love of H was evin- 
ced by his readily supposing others 
would place a high value upon it. 
It was the sign in Balaam, who "lo- 
ved the wages of unrighteousness." 
The second sign noticed is a coat 
of hypocrisy. Those who confess 
[See Address of Ohio State Con- 
vention,] that, "Hence we shall 
search in vain for any special direc- 
tions for the wide and innumerable 
and diversified details of Christian 
effort and benevolent actions, which 
details are nevertheless as impera- 
tive on every individual disciple as 
if specially enjoined."— "Under the 
influence of these views, the indivi- 
dual cannot confine himself to the 
general rules which are embodied 
in the New Testament:" We say, 
those who confess this, and yet urge 
that their institutions are divinely 
authorized, commanded, owned and 
blessed of the Lord, have rendered 
themselves peculiarly obnoxious to 
the charge of hypocrisy. They 
who without scripture precept or 
example, say, the will of the Lord 
ordains that you should patronize 
the rnonied projects of the day, are 
hypocrites. The third sign we will 
leave with one remark. Mr. Fin- 
lay informed us verbally, (if memo- 
ry serves, and we think it does,) 
that if any Agent brought the Soci- 
ety or Convention in debt more than 
twenty-five dollars in six months, 
such agent was dismissed from the 
agency. The fourth sign, pulling 




on two coats, we shall briefly con- 
firm, by stating lhat they profess 
much love for us in our presence, 
but in our absence their words are 
like Ehud's dagger. They at one 
time look upon us, "as Christians, 
as Baptists, as brethren;" at anoth- 
er time; they revilingly give us the 
epithet of "fretful little beings," 
"snarling," &c. To this we think 
the Editor of the Recorder can tes- 
tify. Once more upon this sign. 
When the Baptist State Convention 
as to its name, was under consider- 
ation in the town whence this publi- 
cation issues, it was proposed by I 
one of its promoters, Mr. T. Ma- 
son, that it should receive a name [ 
which would not disclose its real [ 
character until it should obtain safe 
footing. The fifth sign, the study 
of Dr. Gill's divinity and exposition, 
and of other divines. We hear 
them in speaking and writing ofien 
quote divines and commentators, 
especially when they wish to shape 
the phraseology of the scriptures to 
the taste of scholars. The writer 
of "A Review, published at Eden- 
ton, 1832, quotes Doddridge to give, 
we presume, a more suitable turn 
to the terms, "ignorant and unlear- 
ued," as applied to St. Peter and 
John. The same author quotes 
McKuight, on 1 Cor. i. 26—28. 
But as the objectors will scarcely 
consider this a charge, as we sup- 
pose, and might think it idle to de- 
mand proof, we proceed. The 
sixth sign, the glory of the schemes 
of the day. As we are protracting 
our remarks to the exclusion of oth- 
er matter, we shall hasten. Mr. 
Hand, speaking of the glory of mis- 
sions, and the blindness of the op- 
posite, remarks in substance, If our 
brethren would take the same inte- 
rest in circulating the Index, that 
they do in the Signs of the Times, 
Boon, very soon would we see igno- 

rance and superstition give Way, 
&c. Thus he .tttri'oui. s lo % mejre 
organ of missions p't-ulis which the 
scriptures, and a preached gospel, 
and the sovereign working will of 
the Holy Ghost, combined, have ne- 
ver yet fully produced, and which 
will never be produced tili nil man- 
kind shail become lovers of God. 
The three distinguishing marks ha- 
ing been embraced and held fonh 
in the foregoing remarks, we shall 
attend only to the last assertion, that 
all such religion, [monied schemes,] 
is no belter than popery. ' In con- 
firmation of this proposition, we 
declare, without fear of refutation, 
that both the latter and former of 
these systems are without scripture 
foundation; and consequently, both 
lead people into delusion. Missions 
is the child of popery,— was com- 
menced under the Pope's auspice 
by Xavier, Dominic, and others; 
and matured and extended by Igna- 
tius Loyola, the founder of the Je- 
suits. Let those who have "<:ot 
their eyes open," look at these 
truths; and consider them. Can- 
didly and faithfully delivered, we 
bequeath them to the missionaries 
and our brethren generally, praying 
lhat both may be profited by them. 

The Editor of the Recorder will 
do us the favor to insert the forego- 
ing remarks. — Ed. 

05 s " We find in the Christian Index of 
Feb. 4, a letter to the Editor thereof, 
signed by Thomas J. Hand, in which let- 
ter Mr. Hand appears very impatient. 
He intimates that many precious brethren 
are forcibly held in bondage, by the Flint, 
Ocknrulgee, and Yellow River Associa- 
tions; desires brethren who have correct 
views about the independency of churches, 
to make supplication to the Lord for their 
release. He seems to view them as in the 
grasp of despotism, and their case as 
deplorable, if not desperate. He calls 

, . I . ._. ~ 



upon the soldiers of Emanuel to bring 
battering rams, and make one more pow- 
ereful assault npon that mighty wall of 
error behind which his dear brethren have 
entrenched themselves. He wishes to 
know whether those behind the wall shall 
be let alone to die like the barren fig 
tree, &c. 

Now we sincerely hope that if the above 
Associations hold in their respective bo- 
dies, any who wish to leave them, they 
will forthwith, give them lieve to depart. 
But if the brethren, who are supposed to 
be enslaved, are detained by their own 
choice, we trust that Mr. Hand will not try 
to fight them into his own ranks. In say- 
ing this much, we think we utter nothing 
but what is reasonable. We would add) 
that if Mr. Hand and his brethren have 
among them any that desire a release, they 
would immediately loose them, and let 
them go. — Ed. 

Georgia, Crawford county, ) 
Knoxville, Jan. 28, 1836. ) 
Dear Sir: I have received the first 
Nos. of the Primitive Baptist, and 
am highly pleased with the true spi- 
rit that seems to flow in them. I 
have no opinion of making Jesus 
Christ a camel to carry missionary 
tracts on, and peddle on the gospel. 
Elisha the prophet would have no- 
thing from Naaman the Assynan, 
but Jehazi did, and for which he re- 
ceived Naaman's leprosy. I here 
enclose you ten dollars, for payment 
agreeably to proposition, and wish 
your little paper much speed in de- 
stroying the Egyptian calf — and re- 
main yours, with due respect, 

Primitive Baptist, or Pre- 
To Geo. Howard. 

Edgefield, So. Carolina, > 
8th February, 1836. \ 
Dear Sir: When I was informed 

(by a traveller,) of the death of out' 
worthy old friend, the Rev. J. Law- 
rence, 1 felt extreme sorrow and 
regret, for the loss of one so wot- 
thy and honest, (for honest men at 
present I fear are scarce.) His 
writings against the missionurytnou- 
ey beggars of every description are 
so honest and true, that they aie 
e igerly sought after wherever they 
are seen; and as far as 1 have hud 
the pleasure of distributing thorn, 
(hey have done much good. II his 
Apology, and Patriotic discourse 
can be obtained, 1 wish about 2h 
dozen ofeach; therefore, if they cuti, 
I wish you to inform me ol it by 
writing to me, and after 1 receive 
information that they can be had, I 
will enclose the money to you, with 
directions where to send them, us 
they will not all be sent to one place. 
Please direct to me at or near Co- 
leman's Cross Koad,^, EdgefiehJ, 
So. Ca. and oblige yours, respect- 
Mr. George Howard. 

Walnut Grove, Newton county, > 
February, 20th, 1836. $ 

Dear Sir: I have seen a specimen 
copy of a paper called ihe Primitive 
Baptist — one of that number 1 have 
been for 34 years, 23 years of that 
time I have been trying to defend 
the good cause in which your paper 
has embarked. I have not seen 
any reason why the good old cause 
should be changed to the new tan- 
gled money plan of the day, as ma- 
ny do. Yours, &c. 


Air. G corse Howard. 

d?°God gave his people rest, on 
the seventh day, in the seventh 
month, and the seventh year. But 
the inventions of men give no rest, 
in hundreds, in tons, nor in units. 
Backus' Church History, 





Mysteries about the saint's work and warfare, 

their sins, sorrows, and joys. 
The work is great I'm call'd unto, 
Yet nothing's left for me to do: 
Hence for my work Heav'n has prepar'd 
No wages, yet a great reward. 

To works, but not to working dead; 
From sin, but not from sinning freed, 
I clear myself from no offence, 
Yet wash mine hands in innocence. 

My Father's anger burns like fire, 
Without a spark of furious ire: 
Though still my sins displeasing be, 
Yet still I know he's pleas'd with me. 

Triumphing is my constant trade, 
Who yet am oft a captive led. 
My bloody war does never cease, 
Yet I maintain a stable peace. 

My foes assaulting conquer me. 
Yet ne'er obtain the victory; 
For all my battles lost or won, 
Were gain'd before they were begun. 

I'm still at ease, and still opprest; 
Have constant trouble, constant rest; 
Both clear and cloudy, free and bound ; 
Both dead and living, lost and found. 

Sin for my good does work and win; 
Yet 'tis not good for me to sin. 
My pleasure issues from my pain; 
My losses still increase my gain. 

I'm heal'd ev'n when my plagues abound, 
Cover'd with dust ev'n when I'm crown'd: 
As low as death when living high, 
Nor shall I live, yet cannot die. 

For all my sins my heart is sad, 
Since God's dishonor'd; yet I'm glad, 
Though once I was a slave to sin, 
Since God does thereby honor win. 

My sins are ever in his eye, 

Yet he beholds no sin in me; 

Hi* mind that keeps them all in store, 

Will yet remember them no more. 

Because my sins are great, I feel 
Great fears of heavy wrath; yet still 
For mercy seek, for pardon wait, 
Because my sins are very great. 

I hope when plung'd into despair, 
J tremble when I have no fear. 
Pardons dispel my griefs and fears, 
And yet dissolve my heart in tears. 

6. All murder shun, and malice check. 

7. From filth and whoredom base abstain. 

8. From theft and ali unlawful gain. 

9. False witness flee, and shind'ring spite. 
10. Nor covet what's thy neighbor's right. 


Or, the Ten Commandments. — Exod.xx. 

1. No God but me thou shalt adore. 

2. No image frame to bow before. 

3. My holy name take not in vain. 

4. My sacred Sabbath don't profane. 

5. Toparents render due respect. 



For the Primitive Ba/itist. 


Joseph Biggs, Sen. IVilliamston . 
Joshua Robertson, Gardner's Bridge. 
John Bryan, Clark's Store. 
George H. Alexander, Columbia. 
R. M. G. Moore. Germanton. 
Benjamin Btiley, Jun. Greenville. 
James Southerland, Warrenton. 
Stephen J. Chandler, McMurray's Store. 
John A. Atkinson, Bensboro'. 
Jesse Gully, Averasboro\ 
Foster Jarvis, Swindell's P. 0. 
William Smaw, Washington. 
Benjamin Bynum, Sfieighl's Biidge. 
James Wilder, Anderson's Store. 
Parham Pucket, South Washington- 
William Exum, Waynesboro' . 
Francis Fletcher, Elizabeth City. 
Wilson W. Mizell, Plymouth. 
John Lamb, Camden C. H. 


Kemuel C. Gilbert, Sydnorsville. 


William Moseley, Bear Creek 
Robert Gitlum, Fayetteville. 
A. Cleaveland, McDonough. 
James Henderson, Monticello. 
A B. Reid, Brownsville. 
John McKenney, Forsyth. 
Anthony Holloway, Lagrange. 
Patrick M. Calhoun, KnoxviUe. 
Leonard Pratt, Mountain Creek. 


L. B. Moseley, Cahawba. 

A. Keaton, McConico. 

John Blackstone, Chambers C. H. 


James Herring, 


Warren Ingram, 


Joel Colley, 


Leonard Pratt, 


Sovereign Purvis, 1 

Jesse C Knight, 


Rudolph Rorer 


Richard H. Battle, 


Sherrod Tison, 


Benj. Bridges, 


J. J.B. Pender, 


Ely Holland, 


Silas Monk, 


John Ruth, 



The Primitive Bafitist is published on the 
second and fourth Saturdays in each month, 
at One Dollar per year, payable on receipt of 
the first number. Six copies will be sent to one 
Post Office or neighborhood for Five Dollars. 

Communications must be post paid, and di- 
rected to the Publisher. 

J7"In reply to several inquiries we state, that 
money sent to us by mail is at our risk— Bank 
bills of this State, or further north, are prefer- 
red; but all those of specie paying Banks will 
be received in payment for this paper. Buuk. 
numbers can be supplied, if requeued. 

iMtirstt mw WAmm> wMmwm^T* 

Printed and Published by George J [award, 


''Come out of J^er, mp people*' 

VOL. I. 

SATURDAY, MARCH 26, 1836. 

No. 6. 

Hopewell, Henry County, Ga. ? 
March 2d, 1836\ 5 
Pear Brother: I discover from what you 
say in you last No. that Mr. Hand has ac- 
cused the Flint River Association of rea- 
ching after the keys of St. Peter, by which 
I suppose he means popery. We have no 
fears of the influence of Mr. J. R. Hand 
in this country — and as regards his indi- 
rect charge against the Association, I 
would just say, the Association has endea- 
vored lo stand in the way and look and 
see and enquire for the old paths wherein 
is the good way, and earnestly contend 
for the faith once delivered to the saints; 
and as a body has had nothing to do with 
the newfangled notions of the day. And 
now, brother Editor, I would ask two 
questions: 1st. Did not popery blend reli- 
gion with politics? 2d. Is net a man to 
be known by the company he keeps? If 
yea, I am sure that the Flint River Asso- 
ciation has had nothing to do with those 
societies whose votaries said stop the mail 
on Sunday, and free the negroes in the 
District of Columbia — and many other 
such like things, for which there is not a 
single warrant in the lids of the Bible — 
and of course Mr. Hand and such men are 
endeavoring by their traditions lo make 
void the commandment of God. And 
now, brother Fiditor, 1 leave them to wear 
the name that Jesus gave them. Mr. 
Hand seems to think that the Index would 
do much in communicating knowledge to 
poor ignorant beings if read. Perhaps 
such men as Mr. Hand need the informa- 
tion to be obtained through the Index, but 
as for the Flint River Association they 
have got by far too much sense to read a 
paper that publishes abuse and falsehood 
over fictitious names, and still headed with 
the terms Christian Indtx. Brother Ed- 
itor, we have the whole trausaction by the 

Flint River Association in blacii and 
white, and witnessed by the Moderators, 
of three Associations; which perhaps will 
in due time appear in the columns of the 
Primitive Baptist. I now conclude by 
subscribing myself yours in the bonds of 
the gospel.of a dear Redeemer. 



Franhlin County, Va. 
Dear brother Editor: I am hot in favor 
of sounding trumpets, or boasting of num- 
bers, as I think many do- at the piesent 
day; but I think it high time that things 
should be set forth in t heir true Ught. One 
thing is certain with me, that the primi- 
tive Baptists are a small number wheri 
compared with the many prnfessois of re- 
ligion at the present day; and that almost 
all denominations of professors of religion 
at the present day are in battle array 
against the old school Baptists, is a thing 
plain to be seen from their writings and 
other proceedings. And another ihiig 
which makes me know it is so, when the 
Pig River Association, which I am a 
member of, declared non-fellowship with 
the Baptist Associations that had fallen in 
with the money schemes of the day, ihe 
other denominations amoi g us made great 
complaints against us, as if we had done 
something to them. All tlw.*,e- things 
makes me hope for a day when the old or- 
der of the Baptists will be entirely to 
themselves, for I think the sooner the bel- 
ter; for when we search the scripture we 
find that numbers never was a proof of be- 
ing on the Lord's side, and lor this rea- 
son I am very much gratified to see 
your paper likely to have a general circu- 
lation, for I think whenever men are haid 
'o determine, which side they will choose 




of a question, let the whole truth in open 
day-light be presented to their view, and 
3'ou will soon see that if they cannot stand 
the truth they will turn or go on with the 
other side; for in this gre;it day of action 
as so called, those who love the praise of 
men cannot bear the idea of being on the 
side called the do-nol!iing side. 

I will give you a small account of the 
effects of a mission spirit among us. Some- 
thing like thirteen years past I became a 
Bapiist, at which time the churches which 
now compose the Pig River Association, 
seemed to be in peace. Our Association 
then composed a part of the Strawberry 
Association, but when we met in our As- 
sociations the churches below Staunton 
River and their branches and others began 
to interrupt us with the new schemes, 
which have since and before caused so 
much confusion and distress in almost all 
the Baptist churches in my acquaintance, 
more or less. And finding that we could 
no longer live in peace with them, our 
side of the River before named petitioned 
to divide the district, thinking that we 
should get rid of them, which was done; 
but we were in no more peace afterwards 
.than before, a^d this makes me think that 
after we see that there is a division, the 
sooner w» are separated the belter. For 
we continued a correspondence with them 
for some years, and some other Associa- 
tions of the same stamp, which kept us 
continually in an uproar. Sometimes 
they would send their great preachers a- 
mong us, who would get us all divided 
and one set against another until there was 
no peace among us; and whenever they 
saw an opportunity, they would be raising 
societies among us and working cunningly 
to get as many of our young men entan- 
gled among them as they could, and per- 
suading our young preachers off with 
them to go to lite Seminary, and speaking 
hard things about our old preachers, poi- 
soning the minds of young professors 
against our old preachers who remained 
mostly immovable, And for my part, I 
got to be such a half way man that it 
would be hard for me to desciibe what 
kind of a man 1 was, and many others 
seemed lo be the same way. 13ut at length 
our old Baptists having been so long under 
the yoke, resolved to make an effort, to get 
the yoke off. It was accordingly laid be- 
fore the Association, and a large majority 
voted ir. favor of breaking the yoke, and 
thus a separation took place; not a divi- 

sion, for we were already divided. And 
then the new school side, who had for so 
long a time been in hopes that they would 
keep both sides together, in order that if 
they could bring all over to their side they 
would have more strength, and had been 
crying all the lime peace, peace, don't be 
scared before hurt — then they began to be 
the most active men in hurrying on the 
division, for fear some of their side would 
be lost, and commenced raking together 
all they could in order to constitute them 
churches in this district. During which 
time I tried to bean impartial observer of 
the proceedings of both sides, and gave 
myself a great deal of trouble to search 
the scriptures, to see whether these new 
things could be supported by scripture or 
not, and I fourid to my satisfaction that 
Ihey could not. I also observed how ma- 
ny hard things the new schemers would 
sa} 7 against our old preachers, which I 
knew could not be truth. We also had 
several missionary young preachers among 
us, who began to tell us a sorrowful tale 
about their concern for us, and how they 
were concerned about the heathen; so that 
they could not be at rest among us, and 
must leave us with much sorrow. And 
several young preachers in the adjoining 
district, who had visited us. told us the 
same tale. And I will here let you know 
where their missionary stations were, 
when I heard from them last: one among 
the heathen at Charlotte C. H. Va. getting 
a large salary; one near Richmond, Va.; 
one at Richmond; one in Goochland coun- 
ty, Va. ; and one in the old settlement of 
Kentucky. Thus you may see what the 
great concern for heathen amounts to. 
Some of them have married rich wives, 
and I expect the balance are looking out; 
for I have discovered that the mission fa- 
mily are apt to run for fortunes, and never 
run to the field to work. And now hav- 
ing seen for thirteen years the movements 
of a mission spirit, and seen the trouble 
and contention which il has caused in the 
Pig River Association, I am anxious if any 
there be who have been led astray like I 
have been, that Ihey should slop and con- 
sider what they are doing. In the first 
place let them mark such as cause divi- 
sions among brethren, and then consider 
whether any of these new schemes of the 
day can be authorised from the New or 
Old Testament — and I am sure you can- 
not. Then please to consider that if you 
are supporting these things, by funds or 



your approval of their course in any way, 
you are on&of those that are equally caus- 

ing divisions. 


Brownsville, Monroe county, Ga. } 
March 13M, 1836. 5 

Dear Sir: I herewith transmit you a co- 
py of a letter for publication in the Primi- 
tive Baptist which had its origin in our 
church, a short time previous to our last 
Association, and was by our church adop- 
ted. After its adoption, some dissatisfac- 
tion was manifested by a few. In conse- 
quence of which, the majority voluntarily 
decided, that they would withhold the let- 
ter, and send an ordinary one. This the} 7 
were Ihe more willing to do, inasmuch as 
the minority stood (every one of them) 
disconnected with these things; and seem 
ed to oppose it on grounds of expedience 
alone. Notwithstanding the letter was by 
the church withheld, and the resolution 
not committed to the church book, yet 
her decision has not, and the probability 
is, never will be reversed. So much for 
the letter. 

I discover that the religious alchymisls 
have j'ou in the crucible; but never mind. 
For the keeper of Israel never sleeps, nor 
slumbers. Those blood suckers are prob- 
ably apprehensive, that your paper will 
prevent them from sticking their beaks a« 
deeply as they have heretofore done. I 
recollect some years since of reading a 
speech of Mr. Clay, in which he used 
something like the following language. 
Speaking of Alexander of Russia, who 
was then on the throne, he observed, that 
"Alter having swallowed Finland and the 
greater part of Poland, he stretches him- 
self upon the eouch; and while the difficult 
process of digestion is going on, cries 
peace, peace, don't disturb my peace." I 
thought a^lhe time that Mr. Clay's idea 
was truly original. An emperor stretch- 
ed upon his couch, digesting in his stom- 
ach whole kingdoms which he had previ- 
ously swallowed, struck me truly with 
some force; but, sir, this is nothing com- 
pared with the plans of our antipodes; 
they are trying to swallow the globe. And 
I sometimes fear they will accomplish it. 
Moneyed religion which has been substi- 
tuted, for that which comes without mo- 
ney, and without price, is now the order 
of the day. Money is the ambrosia. Mo- 
ney is the "syren song," that tends so 
powerfully to allay the irratibility of the 

"pocket nerve." Money is in short the 
key by which the casket, containing hea- 
ven's best blessings to fallen man, is to be 
unlocked and the millenium ushered in. 
How like modern fanaticism, was that of 
the 17lh century in England. During the 
civil war that raged at that time, when 
brother was armed against brother, such 
was the religious frenzy, that jn the army 
"regimental chaphiins were in a great 
measure set aside, and the officers assumed 
the spiritual duty, and united it with their 
military functions, and. during the inter- 
vals of action, occupied themselves in ser- 
mons, prayers, and exhortations." And 
when marching into battle, the private 
soldiery were "exhorting each other to 
farther advances in grace," while the field 
resounded "as well with psalms and spi- 
ritual songs as with the instruments of mi- 
litary muMC." And when an officer was 
sent with a military force to disperse the 
Praise God Barebone Parliament, he ask- 
ed them what they were doing there, they 
replied they were "seeking the Lord.'' 
The Colonel told them that they must go 
elsewhere to find him, for to his certain 
knowledge he had not been there for sev- 
eral years. And even when the hour ar- 
rived in which the unfortunate Charles 
the 1st was to be executed, the usurper 
Cromwell artfully engaged Fairiax in 
prayer until the bloody catastrophy should 
be consummated, least that officer, whom 
he feared, should relieve him from the 

In the Index of the 29th Dec. last, I 
saw a piece written over the signature of 
R. 0. (I think,) in which beseems to be 
gratified that a brother H. ol his, is out of 
the diocese of the Flint Beast — meaning 
the Flint River Association. Now 1 do 
suppose that R. 0. as well as others, real- 
ly does believe, that the Flint River Asso- 
ciation is a beast; if so, this is at once the 
reason why, so many monkeys have been 
attempting to ride her. When I look at 
the various institutions, that are in part- 
nership with the churches, I am reminded 
of an anecdote I heard when a boy. It 
was said that when hooped peticoats were 
introduced as a fashion amongst the ladies, 
that the devil was seen sitting upon a 
stump by the side of the road weeping bit- 
terly, On being asked, what he was cry- 
ing about, he answered, that he had intro- 
duced his last fashion and knew not what 
to do next. Now I would as soon believe. 
that his satannic mnjesty had been seen 




sitting upon a stump by the side of some 
public road, weeping crocodile tears, in 
consequence of having exhausted his store 
of fashions in religious matters, as I would 
on the introduction of hooped petticoats. 
If I had room I do not know when I should 
quit writing. Please give an insertion to 
the Ephesus letter in your paper, together 
with so much of the above letter as relates 
to it. Yours, truly, 

A. B. REID. 

Georgia, Monroe County.— The Baptist 
church of Christ at Ephesus* to the 
Messengers and Ministers, composing 
the Flint River Association: 
Dear Brethren: The time of our annual 
meeting having again arrived, we have in 
accordance with former custom, again the 
pleasure of addressing you a few lines, in- 
forming you of our state, standing, views, 
and feelings, in a more full, and compre- 
hensive manner, than we have heretofore 
done. We feel no disposition to disguise 
the fact, for it is one with which you are 
all well acquainted, that wide spread divi- 
sions, at this time, exist amongst us as 
a denomination. From Maine to the Mis- 
sissippi; from the Atlantic to the north- 
western boundary of civilized America, 
those divisions exist. For some consider- 
able time, our minds have been occupied 
in tracing the cause of those divisions. 
Why are we in so divided a situation? 
Does the gospel of Christ have this ten- 
dency? No; the gospel binds the children 
of God together. Does the preaching of 
the doctrine that is inculcated by Christ 
and his apostles, produce this effect? No; 
for every soul that has ever been born 
again, believes that by grace alone they 
are saved. Have those divisions arisen 
because the churches have strictly observ- 
ed and enforced their duties, as laid down 
in the New Testament? and taken that as 
their only rule of faith and practice? No; 
for if the churches take the word as their 
only standard, uniformity in practice, and 
unanimity in feeling, is the inevitable con- 
sequence. Well then as the gospel, and 
the preaching of the gospel, and the ob- 
servance of the gospel by the churches, 
have had no dividing tendency, whj' are 
we divided? We must answer this by 
saying, that it has been produced by some 
other cause. What is the cause then, that 
has produced this confusion? We believe 
that it is, the incorporation of the benevo- 
lent ;so called) institutions of the day, with 

the churches, that has produced the confu- 
sion of which we complain. And the rea- 
son why they have this effect is very ob- 
vious. Those institutions are composed 
of persons professing almost, if not quite, 
ever}' faith, and pursuing (probably) eve- 
ry practice. The atheist, the deist, the 
Roman Catholic, the liar, the swearer, and 
the gambler, into these are freely admit- 
ted; not on a profession of faith in Christ 
Jesus, and through the gate of baptism, but 
on the payment of a certain sum of mo- 

If those institutions had been introdu- 
ced into our country as a means of impro- 
ving the moral condition, or in aid of the 
physical energies of man, abstracted from 
all amalgamation with the churches; we 
should pass them unnoticed, as we do ma- 
ny other human institutions existing in 
our country. But these are enforced from 
the pulpit, by the press, by Associations, 
as well as by churches, as a means of 
grace; consequently should become part 
and parcel, of the business that should be 
attended to by every church of Christ. 
Here we split. To these things we can- 
not yield our assent. Notwithstanding 
we are opposed to the course which many 
churches are pursuing, in relation to this 
matter, we would yet forbear, could we 
see any thing like a forbearing spirit, or a 
return to original principles, manifested by 
those with whom we differ; but the advo- 
cates of these measures, seem to have in- 
cn ased their zeal; and are pursuing the 
same course with redoubled energy. We 
therefore feel forced either to join in with 
them, or declare ourselves not of them. 
Painful as it is, the latter course we think 
the proper one. It is therefore by us 

Resolved, That the benevolent (so call- 
ed) institutions of the day, such as, the 
Bible, Missionary, Temperance, Tract so- 
cieties, &c. &c. are unscriptufal, unsup- 
ported by olivine revelalion, and therefore 
improper. This is therefore to declare 
and make known to our brethren compo- 
sing the Flint River Association, and alt 
others whom it may concern, that we have 
no fellowship with those human institu- 
tions; neither do we have fellowship with 
Associations, churches or individuals, that 
are in connection with them. 

We nevertheless hold it good, that any, 
and every individual has a right to give 
his money to any and every society if he 
thinks proper. But to become directly 
connected with them, and have his, or her, • 



name enrolled as one of them, is, in our 
belief, an unscriptural course for a Bap- 
tist. The society gives character to her 
memhers, and membership in these is ob- 
tained on money alone." 

(signed.) ALLISON SPEIR, C. C. 

Georgia, Mountain Creek P. O. > 
February 1S/A, IS36. $ 
Brother Editor: The brethren all seem 
well pleased with your paper, and the 
doctrine inculcated therein. I have un- 
dertaken to act as agent for the vicinity 
where I live. I am informed that there 
are several brethren that wish to subscribe 
for your paper, that 1 have not had an op- 
portunity of seeing. I feel anxious to 
promote the paper all 1 can, for it advo- 
cates a doctrine that I believe. 
Yours, wilh brotherly love, 





The salvation of the righteous is of 
the Lord. — Psulms, xxxvii. 39. 

No. 2. 
From the apostolic age to the present, 
men have been alike regardless of the doc 
trine of the text. During their day, in ad- 
dition to the universal infidelity perva- 
ding all ranks and conditions of men un- 
der heaven, who were not professed Chris- 
tians, there were grievous indications of a 
•departure from the faith amongst some of 
these, long before the apostleship ceased. 
It certainly was limited however, in a 
great measure, when compared to the gen- 
eral falling away soon after heathenism 
was overthrown in the enlightened na 
tions of Europe. Whenever the church 
of Christ has been most persecuted, then 
has she been the most faithful. 

The course which Christianity has ta- 
ken from its rise to the present time, clear- 
ly shows to a discerring mind, the almost 
universal disposition either to ridicule or 
wink at the doctrine of this salvation by 
non-professors, and professors of her hu- 
miliating doctrine. Suffice it to say for 
the present, that the church has never been 
without these enemies. And it appears 
all along for these 4,000 years, to have 
been a matter of the most difficult perfor- 
mance to bring the vain, self important 
mind ol man to this grand sticking point 
—this rock od which so many have split, 

been broken and made shipwreck- 
vation is of the Lord." 

And perhaps it was never more appa- 
rent than at the present day, when it haih 
come to pass that none amongst the en- 
lightened of Europe and America, may be 
considered civilized, genteel, or fashiona- 
ble, unless under some form or another 
they are professed votaries of the religion 
of Jesus. 

In ancient times satan walked to and fro 
thro' the earth, and was not quite so squea- 
mish about his cloven foot. He pushed 
his warfare against the saints under hi3 
own proper colors, and in his own native 
dark, ill-shapen image. But his sagacity 
has taught him to change his front, and 
carry on operations under a new mode of 
attack. The truth of Christianity has 
been so fully granted and permanently es- 
tablished, that he thinks it useless to en- 
deavor longer to dissuade men from be- 
lieving it, and in pretending to fall in with 
it himself, he has caused the truth equally 
to be shunned, in bringing the minds of 
carnal men to make such an enthusiastic 
profession of it. Finding open warfare to 
be unsuccessful any longer, he has thought 
it prudent lo practice dissimulation. 

A delusion then strong as death he cau- 
ses to rest upon the nations, and casts out 
of his mouth a flood of errors, hypocrisy, 
and lies, amongst the children of men; and 
polishes it all off under the cloak of sancti- 
ty, great and ardent piety, abundant bene- 
volence, and a fervent zeal in the cause of 
Christ. And now when he has gotten 
vast multitudes of men under such an in- 
fluence as this, professedly serving Christ 
but in reality serving him, loving all 
things except the church which only they 
esteem evil, counting upon their salva- 
tion as sure, and imagining themselves 
going to heaven as it were by steam, how 
he must rejoice at his dexterity and tha 
success of this new mode of attack. And 
how fixed, unalterable, remediless and mi- 
serable, is the situation of those under this 
blighting influence! Speaking after the 
manner of men, we might suppose it to 
require a four- fold greater exertion of 
grace to set one of these captives to the 
will of satan free, than it would one that 
was only opposed to the doctrine of the 
gospel by nature. Inasmuch then as the 
world is so full of the fi nils of this corrupt 
tree, or bad state of things at present, we 
have the greater reason and necessity for 
noticing it. 



Il may not be said of men now, lhat 
they often depart Irani the faith, giving 
heed to seducing spirits and doctrines ol 
devils, although this is sometimes the case. 
Hut men rise up en masse and build their 
houses on the sand. Such wonderful 
workmen they be, they must needs build 
and that immediately without hesitating 
so long as to consider ivhere to build. 
They drive a-head, Jehu like, without los- 
ing so much time as to enquire which way 
to drive, although they go wrong from the 
very outset. C. B. HASSELL. 



%/l morsel for the hungny. — Wherefore 
didst thou doubi? — But some doubted. Il 
is I, be not afraid. Matt. xiv. 31 — xxviii. 
17. Mark, vi. 50. The above passages 
of scripture teach us that the disciples of 
our Lord", under peculiar circumstances, 
doubled, and were afraid. And Christian 
experience concurs with the scriptures to 
show that Christians for the most part, if 
not all, doubt and fear. We have propo- 
sed the above question, and shall answer it 
in the best manner we are able. But be- 
fore we answer this, we will propose and 
answer a second question, namely, What 
is there that seems to forbid a Christian to 
doubt and fear? 1. The scriptures show 
us plainly that Christians have been born 
again, — been born of God, have passed 
from deiilh unto life, have been delivered 
from the power of darkness and translated 
into the kingdom of Christ, — have Christ 
in them the hope of glory, have God 
dwelling and walking in them, and are the 
temple of the Holy Ghost. The Chris 
tian believes the scriptures cannot lie, and 
consequently, these considerations seem to 
loi bid his doubting and fearing. 2. The 
scriptures have fully apprized the Chris- 
tian, that the flesh is imperfect, corrupt, 
and sinful, — has not been changed, and 
cannot be changed by all the tears and ef- 
forts of a Christian during the longest life, 
--that it remains what it was before con- 
version, and ever wills to serve the law of 
sin; while the mind us constantly wills to 
serve the law of God. As the sciiptures 
describe this to be the case wilh Chris-' 
tians, and none other, this aKo seems to 
forbid their doubts and fears. 3. The 
scriptures represent their relation to God 

to be that of children, they being partakers 
of the divine nature, and of his holiness, — 
that his love to them is un'abating and un- 
ceasing, he having loved them as tender- 
ly before he revealed himself to them as 
he ever has since, or ever will, — that his 
grace visited them when guilty aliens, and 
will not desert them when frail children, 
and that all things work together for good 
to them. These things also seem to tell 
the Christian not to be afraid, but to be of 
good cheer; not to doubt, but beftroig in 
faith. And yet, alter all this. Christians, 
poor things, do doubt and fear. But to 
the first question: Why do Christians 
doubt and ieat? I. Because they have to 
walk by faith, and not by sight. Faith is 
the second strongest evidence a Christian 
can have of his gracious state; and yet it 
does not amount to sight. It is but the ev- 
idence of things not seen. 2. Because they 
have to live by hope. Hope is a moderate 
expectation that we shall possess. It does 
not, — cannot give present possession, but 
hangs upon things out of sight: For that 
which is seen is not hope; for what a man 
seeth, why doth he yet hope for? It has 
to look for its possession, its inheritance, in 
another state of being.. Hence it is gone 
to look for it'within the vail, whither Christ 
the forerunner of our hopes, and of our- 
selves, is for us entered. 3. Because eve- 
ry Christian wishes to know beyond all 
doubt, even to demonstration, that he is 
a Christian. But this he cannot do; since 
he must draw himself forward by the sub- 
stance of things only hoped for, and the 
evidence of things not seen. But this does 
not prevent his wish to know. For the 
bare thought of being mistaken is painful 
to him. Some perhaps think they must 
fully know it, or not be Christians; espe- 
cially when they read such passages of 
scripture as the following: We know that 
we have passed from death unto life, — We 
know that if this earthly house of our tab- 
ernacle were dissolved, we have a building 
of God, — I know that my Redeemer liveth, 
&c. But our dear book informs us how 
far in one sense, this knowledge extends, 
viz: Now I know in part, but then shall I 
know even as also I am known, — We know 
in part, and we prophecy in part. But 
when that which is perfect is come, then 
that which is in part shall be done away. 
The Christian's knowledge is only accord- 
ing to its degree or kind ; which is only in 

m*m* mm . &ktitt 



part. He don't know that he is one of 
the elect of God, — he don't know that 
his name is in the Lamb's book of life. 
But he knows he has undergone a change. 
He knows his feelings are different from 
what they once were. He knows his be- 
lief, his hope, his love, his desires, his ex- 
pectations, his views, and his^understand- 
ing of the gospel and the scriptures, are 
all different. Hence they can say, accor- 
ding to the degree of Christian knowledge, 
We know; — One thing I know, whereas I 
was blind, now I see. As far as Christians 
can know, they can say, we know that we 
have passed from death unto life, because 
we love the brethren. But, walking by 
faith, when faith is strong, they move 
briskly forward. As faith weakens, they 
move slower, — come to a stand, — and 
sometimes they appear to themselves even 
to be going back, instead of forward. Jt 
grows so weak at times they are almost 
afraid to say, I believe I am a Christian. 
So when faith becomes so weak that we 
can walk no farther, hope comes in to keep 
us from sinking, — from dying; and when 
we cannot walk by faith, we can live by 
hope. When we cannot say I believe I 
am a Christian, we can stand and look to- 
wards heaven, and lean upon our dear 
Christ, and say, 1 hope 1 am a Chris- 
tian. —Ed. 


TARBORO', MARCH 26, 1836. 

{Q^In the Christian Index, of 
Feb. 4th, we are presented with two 
articles, touching the "Primitive 
Baptist," Joshua Lawrence, the 
cause of missions, &c. The wri- 
ter of the first of these articles af- 
firms of the Primitive Baptist that, 
it is "a misnomer, by the way." If 
he will affirm this, we cannot help 
it. But we are of age, we will 
speak for ourselves. Our pnper is 
not only intended to administer 
comfort to those who are grieved 
with the corruptions of the doctrine 
and practice of the gospel, but also 
under God, to mark, and place be- 
fore the public view, the innova- 

tions so far as we can discriminate 
ihem, which have found their way 
into the church since the apostles' 
day; and to maintain an adherence 
to the original purity and simplicity 
of gospel doctrine and ordinance. 
We are honestly persuaded that, on 
the decease of the last survivor of 
the apostles, there was no church of 
divine institution except those whose 
members were baptised [immersed} 
on profession of faith in Jesus 
Christ, and properly termed Baptist 
churches. Prompted by the above 
designs, and blessed with the hope 
of success in some good degree, we 
have named our paper, and leave it 
with every man to make of it what 
seems good to him. The writer 
before us appears to think the error 
of the misnomer lies in opposition 
to "all missionary operations, edu- 
cation, temperance, &c." If he 
would consult our first No. (Jan. 9,) . 
he vgrould find this avowal, namely, 
"We wish to have it distinctly un- 
derstood, that we are not inimical 
to masonry, temperance, the distri- 
bution of the Bible, or the spread of 
the gospel — but we do condemn the 
mingling of professors and non- 
professors of religion in societies, 
and the making a "eraft"'of reli- 
gious matters by professors, in eve- 
ry shape and form whatsoever." 
The above writer has neither prov- 
ed -that such a mingling was practi- 
sed in the primitive church, nor de- 
nied that it is practised by modern 
benevolent institutions. Nor has 
he proved that the apostolic church 
made a craft of religious matters, 
nor, that the above mentioned insti- 
tutions have not. Hence, his argu- 
ment when fairly.stated is, that the 
name of our paper is a misnomer, 
because we oppose the mingling of 
church and world in societies pro- 
fessedly religious, and also the ma- 
king a craft of religious matters by 



professors. Ho remarks: "The I ers are willing to admit. 

_ _ ... *« 4 1 

Philadelphia Association, the oldest 
in the United States, is a very active 
missionary body. The English 
Baptists, still older bodies, are near- 
ly all the advocates of missions, in 
theory and practice. Christ and 
his disciples were active missiona- 
ries. The apostle Paul, one of the 
most celebrated the world ever 
saw." The allusions to the Phila- 
delphia Association and the Eng- 
lish Baptists, were unnecessary, 
since the writer in question can 
hardly suppose that our name (Pri 
miiive Baptist) looks no further 
back than to the time of these bo- 
dies. But admitting they were now 
what they had been at any former 
period, we would not consider them 
our foundation and our standard. 
They now exhibit features very 
counter to those by which they were 
once characterised, by falling in 
with the new institutions.* The 
writer appears to wish we would 
lose sight of the former attitude of 
these bodies, anrl view them only in 
the latter. As it regards his iden- 
tifying Christ and his disciples with 
missionaries, we have only to re- 
tnark, that, restricting the term mis- 
sionary to its original and full mea- 
ning, we admit that the disciples of 
Christ were missionaries. Christ 
could scarcely be so called, not be- 
ing sent to propagate religion, but 
to form and establish it. But if 
none are missionaries but such as 
propagate religion by modern meth- 
ods, — by institutions sustained up 
on money, and societies composed 
of professors and non-professors, — 
the virtuous and the vicious, we deny 
that the term is-npplicable to Christ 
or to primitive disciples. The claim 
to Chri-St and the apostles as mis- 
sionaries, we shall view as conjec- 
ture and assumption, until such 
testimony be adduced as Bible lov- 

The writer's personal reflections 
upon Brother Lawrence, we shall 
not stop to notice. He makes a 
few remarks respecting the anti- 
missionaries, which we will give the 
reader, as follows: — 

"The anti-missionary brethren in their 
writings, assume 1. That when the advo- 
cates of the missionary cause ask for mon- 
ey, they ask it for their own individual 
benefit. But they adduce no testimony to 
sustain the assertion. And thus they ex- 
hibit themselves, in the view of all impar- 
tial persons, in a very unenviable attitude. 
2. They assert with great confidence, that 
the strifes and contentions, found amongst 
Christians, are all produced by the advo- 
cates of benevolence. "We had peace," 
«ay they, "till these new plans were inven- 
ted and introduced." This reminds us of 
a cry that was once uttered "these that 
have turned the world npside down, have 
come hither also." Now who is making 
the noise? What Churches, what Associ- 
ations have attempted to discipline its 
members, because of a difference of senti- 
ment upon these subjects? Not the mis- 
sionary Churches and Associations surely!" 

1. If they do not ask money for 
their own individual benefit, for 
whom is it solicited? They do not 
tell us they want it to give to the 
heathen, nor to churches, nor to any 
body but the missionaries. Our 
understanding is, that it falls into 
the hands of the missionaries, and 
goes not thence, but for value recei- 
ved. The N. C. Baptist Missiona- 
ry Society asked and received until 
their funds exceeded two thousand 
dollars; more than eighteen hun- 
dred of which was distributed a- 
mong their own travelling preach- 
ers. If however, the money be so- 
licited for, and bestowed upon, oth- 
ers besides the missionaries, the 
writer will please inform us, and we 
will rectify the mistake. 2. The 
missionaries know as well as we, 
that the state of the Baptist society, 
prior to the introduction of mis- 



sions among us, was tranquil, com- 
pared with what it now is: that 
strifes and contentions succeeded 
its introduction: that members de- 
clared missions to be unscripfura! 
and a source of grief, and subse- 
quently they protested against them: 
that whether right or wrong they 
have produced or elicited strifes 
and contentions. The writer has 
applied to us the language of the 
unbelieving Jews and their lewd 
fellows of the baser sort. With our 
sentiments, our words, and our 
course, we shall leave with others 
to decide the aptness of his allu- 
sion. We also will quote a pass- 
ago, not in application to our writer, 
but as a measuring reed to the ef- 
fects produced by missions: For 
God is not the author of confusion, 
but of peace, as in all churches ol 
the saints. iGor.xiv. 33. He asks 
who is making the noise; and, as we 
understand ii, answers ihis, and a 
second question, thus: "Not the 
missionary churches and Associa- 
tions surely." He ought not to 
have said that word. As to disci- 
pline, we thought all orderly socie- 
ties used it. But we confess that 
those who advocate a union of 
church and world in religious socie- 
ties, may not only consistently 
blame others for the exercise of dis 
cipline, but they may consistently 
dispense with it altogether among 
themselves. — Ed. 

05**The second article, over the 
signature of "A Servant of the 
Church," is principally occupied 
with brother Joshua Lawrence's 
character. In vindication of bro- 
ther Lawrence's character, two re- 
marks may suffice at present. 1 
He stands fair with those who are 
personally acquainted with him; 
with this exception, that no mission 
ary likes him. 2. As he is repre- 

sented by "A Servant of the 
Church," as being also a craftman* 
we will say in good truth, that the 
first cent arising from the publicag| 
lion of his writings, has never been 
applied to the benefit of himself, 
nor, of any other person through 
him. He has paid money as ano- 
ther person, for copies of his own 

It is but seldom we see an attempt 
in a work, or an article of consider- 
able length which attempts to bring 
scripture proof to sustain the mis- 
sion cause. As the above writer 
has undertaken the task,, we will in- 
sert his essay at length, which is as 
follows: — 

"We will now offer a very few remarks, 
confirmed by Scripture evidence, on the 
subject of Missions; and prove that the 
mission cause is tlie cause of the Redeem- 
er. Mr. Lawrence observes, "you find no 
money in Jonah's going to Ninevah, nor in 
Paul's voyages to the heathen." Here the 
"faithful watchman on the walls of Zion, 1 ' 
has let slip, (perhaps untboughtedly) a 
most barefaced falsehood, for Paul says, 
"now ye Philippians, know also that iu 
the beginning of the Gospel, when I de- 
parted from Macedonia, no Church com- 
municated with me as concerning giving 
and receiving, but ye only; for even from 
Thessalotiica, ye. sent once and again unto 
my necessity. The same Apostle, again 
says, "I robbed other ( hurches, taking 
wages of them to do you service. And 
when I was present with you, and wanted 
I was chargeable to no man: for that which 
was lacking to me. the brethren which 
came from Macedonia supplied." The 
above Scriptures prove to demonstration, 
that Mr. L 's assertion is false, and at the 
same time, clearly establishes the mission 
cause. Again the Apostle says, "but hav- 
ing hope, when your faith is increased, 
that we shall be enlarged by you accord- 
ing to our rule abundantly, to preach the 
Gospel in regions beyond you." Here 
the Apostle clearly and unequivocally ad- 
vocates the mission cause, and in the very 
same manner as the missionaries are doing 
in the present day. The Apostle hoping 
that when the faith of the Corinthians was 



increased, their contributions would be 
larger, and their prayers more effectual; 
then lie would, by those means, be enlarg- 
ed, and enabled to preach the Gospel to 
"the heathen, in regions beyond them. If 
Mr. L. and his party, were disposed to act 
consistently wicked, here they would ex- 
claim^aul, you are a money beggar, a 
eraftman, a hell and men made preacher! — 
but we forbear, and return to the subject. 
And here, again, we shall find the Apostle 
establishing the same point; "I am glad," 
says he, "of the coming of Stephanas, and 
Fortunatus, and Achaicus; for that which 
was lacking on your part, they have sup- 
plied." In the present case, the Apostle 
was supplied by the contributions of these 
men, which enabled him to go forth, and 
preach the Gospel to the destitute, and it is 
clear that these men were authorized, or 
sent by the Church; to bear their contribu- 
tions to the Apostle. They were the 
board of managers. And one of them 
might have been a president, another a 
vice president, and a third, a treasurer, for 
any tiling which J. L. or any of his admir 
ers can prove to the contrary. At all 
events, Paul as a missionary, was support- 
ed on this occasion, by the combined force 
of these men. This is "missionary doc- 
trine" to the full. And now, we ask, any 
anti-missionary, who has one spark of reli- 
gious feeling, or love to God or man, or 
who can discern between truth & falsehood, 
to say candidly if this does not look like the 
missionary operations of the present day? 
. We will here quote one more text of Scrip- 
ture, (with a slight alteration, viz: the 
change of a name) and as follows: "I wrote 
unto the Church, but Joshua Lawrence, 
who loveth to have the pre-eminence among 
them, receiveth us not, wherefore, if I 
come, I will remember his deeds which 
lie doeth, prating against us with malicious 
words, and not content therewith; neither 
doth he receive the brethren, and forbid- 
deth them that would, and casteth them out 
of the church." We shall offer no com- 
ment on this text, but merely observe, that 
if the context is particularly examined, it 
will inevitably prove that John, the beloved 
Apostle, was engaged to have the Gospel 
preached to the heathen, through the 
.means of the liberal contributions of the 
faithful followers of the Redeemer." 

The first two passages quoted 

appear to be designed to answer a' 
two fold purpose: 1. To prove as 
false the following quotation from 
brother Lawrence, namely, '.'You 
find no money in Jonah's going to 
Nineveh, nor in Paul's voyages to 
the heathen." 2. To establish the 
scriptural authority of missions. 
On the ground of these two passa- 
ges, he attributes to brother Law- 
rence a barefaced falsehood, and 
claims the Ivictory in favor to mis- 
sions. Ifjnoney be named in either 
of these passages, and especially as 
obtained through the channel of 
modem missionary operations, 1 
cannot discern it. If money be the 
only thing implied in the communi- 
cating, giving, receiving, sending to 
one's necessity, wages, ehargeable- 
ness, lacking, supplies, &c. found in 
the above scriptures, then there is 
room for the charge of falsehood, 
and also for the claim of missions. 
But the apostle speaks in another 
psssage of communicating to him 
that teacheth in all good things. 
Gal. vi. 6. Money, then, if it be 
implied in these quotations, forms 
but one item amongst a host of all 
good things. But as it is not na- 
med, these passages only prove by 
inference; and when a man's evi- 
dence is only of the inferential and 
presumptive kind, he should not be 
very bold in his conclusions. If it 
be granted that money was the prin- 
cipal and only thing bestowed upon 
thu apostle, the whole concern rest- 
ed upon the churches. lie does 
not tell us, 1 have received so much 
from the missionary society, which 
abounds to their account, and which 
is officially recorded. The next 
passage quoted for missions, name- 
ly, that of being enlarged by the 
church at Corinth, according to 
theirs and the apostle's rule, affords 
no evidence but labored inference; 
since there are many ways in which 

-. - 



a person, as the apostle, might be 
enlarged. The uposile speaks of it 
too according to our rule. What is 
that rule! Let him answer, two ver- 
ses before the text in question: But 
we will not boast of things without 
our measure, but according to the 
measure of the rule which God hath 
distributed to us, a measure to reach 
even unto you. 2 Cor. x. 13. It is 
evident that the enlargement was 
according to a rule distributed as 
well to Paul as to the church at Co- 
rinth: and how this enlargement 
can be claimed as money to enable 
the apostle to travel and preach, we 
cannot fitly understand. To assert 
from this passage, that, "The apos- 
tle clearly and unequivocally advo- 
cates the mission cause, in the very 
same manner as the missionaries 
are doing in the present day," is a 
venture indeed. The construction 
placed upon this passage — "their 
contributions would be larger,' — 
has more the appearance of a man 
sporting, than of one gravely de- 
fending the solemn simplicity of 
gospel truth. He then inexcusably 
labors to make us call Paul, what 
we would call the missionaries. 
But blessed by the Lord, we trust 
we shall never do this. And it is 
vain for him to father upon the apos- 
tle, the pecuniary and intermixed 
institutions of the present time. 
The next passage quoted is as re- 
mote from evidence, as any of the 
preceding. What was lacked, and 
what was supplied, is not even al- 
luded to. He who should want a 
suit of clothes, a servant, or a piece 
of land, might urge upon the church 
the same passage with equal force. 
For one might say, it was a suit of 
clothes he lacked; another might in- 
sist, it was a piece of land. Our 
writer under consideration says it 
was contributions. It is full as easy 
to prove it was a suit of clothes, as 

to prove it to have boon a contribu- 
tion by a board of managers. This 
servant of ihe church says, "it is 
clear that these men were authori- 
sed, or sent by the church, to bear 
their contributions to the apostle." 
If this affirmative be correct, we are 
at a loss to understand the apostle, 
when he, tolls the church (hat it had 
been lacking on their part. For be 
says to the church in question plain- 
ly, that which was lacking on your 
part, they have supplied." "A ser- 
vant, &c." affirms that these three 
brethren spoken of by Paul, were 
the board of managers: that one 
might have been a president, ano- 
ther a vice president, and a third a 
treasurer, for aught we can prove. 
We think this is trifling with ll^e 
word of God. He declares, "this is 
missionary doctrine to the full." If 
he means latter day missionary doc- 
trine, our own conclusion is widely 
different. The dissimilarity be- 
tween the voluntary contributions 
(be it money or what not) of three 
men, and the afemplicaled opera- 
lions of modern missions, is, to us, 
very striking. He makes a very 
fervent appeal to us in favor of mis- 
sions. Our candor shall equal his 
fervor. We have some religious 
feeling, some love to God ami man, 
and some discernment between 
truth and falsehood: and we say, 
this dots not look like the missiona- 
ry oper-ations of the present day. 
It is far from it. His paraphrase 
upon brother Lawrence we shall 
leave with others to analyze and 
dispose of. m 

When we attend to the eloquence 
displayed in the latter part of. the 
article in revipw, and then reflect 
upon the failure of (he writer's at- 
tempt to establish missions by scrip- 
ture testi'monv, the contrast loudly 
speaks, his entire is bad. From the 
zeal manifested in the cause of mis- 



sions, and I ho instant claim to di- 
vine sanction, we had a right to ex- 
pect some scripture to be adduced, 
lo which modern missions bears 
analogy; but precept, and example, 
and analogy itself too, have failed. 
Inferential or presumptive evidence 
closes all his arguments, when fair- 
ly made out. Once more. The 
writer before us, affirms that the 
Circular Letter of the Contentnea 
Association, and the Discourse of 
brother Lawrence, are a disgrace to 
any Christian community. (To all: 
don't be angry, else you may then 
speak what is wrong.) We did not 
know that it were a disgrace to 
speak the truth, how bad soever the 
thing spoken of may be. Disgrace 
lias a large portion of its existence 
in public sentiment. And it appears 
from our writer's own statement, 
that a portion of public opinion is 
not in unison with his; and that 
there is a goodly number who do not 

ching to make battle, &c." And 
what are the opposers doing? Try- 
ing to shun the corruptions in doc- 
trine, and abuses in practice, which 
the missionaries would bring upon 
them. Contending for the faith 
which was once delivered to the 
saints, and speaking the truth with- 
out fear or concealment. Expo- 
sing that which does not harmonize 
with the heaverdy chart of Chris- 
tians, using their pens, and, superi- 
or to fawning sycophancy, lifting 
their voices undisserabled in deep 
and faithful accents to utter forth 
the pristine gospel of Jesus and* his 
constant hearted few. Yes. Our 
author speaks in a tone of decided 
disapprobation of, what he considers 
our martial movements; and yet he 
closes his remarks with, "Saints of 
God, prepare for battle." For what! 
To enforce upon us his own mis- 
sion cause? If he will point us to 
precept or example for it, as the 

consider us disgraced, as they have (Lord knows our heart, we believe 
reprinted the documents- spoken of. i we would fain flock to his standard, 
Perhaps "A servant of the church" and, in regard to it, proclaim joy- 
has indulged a wrong feeling. Ifj fully as we went, a cessation of 

arms. Till then, we expect to 
stand by the cause of God. In all 
the above scriptures brought for- 
ward to sustain missions, there is 
not the least indication of any move- 
ment without the pale of the church, 
nor of any ex-church societies to 
aid the spread of the gospel. — Ed. 

The Baptist General Tract So- 
ciety. — The 2d article in the Con- 
stitution of the Baptist General 
Tract Society is as follows:— 

"Art. 2. Any person may become a 
member of this Society, by pacing the 
sum of one dollar or more, annually. The 
payment of ten dollars at one time shall 
constitute a person a member for life; and 
dance in their favor, which we have any person by paying twenty-five dollars, 

we do that, we are apt to say what 
we should leave for others to say. 
l( we appear as witnesses, we should 
state the particulars or facts in re- 
lation to any question, and let ano- 
ther pass judgment. And once 
again. Our writer, in the front of 
his article, remarks, "The opposers 
of missionary operations are array- 
ing themselves, and marching on to 
make battle with the saints of the 
most high God. This is saying 
much. It is a string intimation, 
that missionaries are the saints of 
the most high God, but the oppo- 
sers are not. And this too upon 
the strength of the scripture ev 

seen and examined above. "The 
opposers of missionary operations 
are arraying themselves, and mar- 

shall be a Director for life." 

The above society bears the name 
of Baptist society — and yet any per- 

* » 



son, without respect even to morals, 
may become a member. He is en- 
couraged, for the paying of money, 
to become the member of a society, 
professedly religious, without any 
pre-requisite, human or divine; and 
for life, too, without regard to any 
course of conduct or behavior here 
after, whether virtuous or vicious. 
If he cannot pay more than ten dol- 
lars at one time, he is not entrusted 
with the government or direction of 
the society's affairs; but if he can, 
and will, pay twenty-five dollafs, 
nothing but death shall vacate his 
office: no, crimes of the darkest 
kind shall not forfeit his right nor 
check his power of Director. It 
was not so with our Lord; he decla- 
red that the poor widow who had 
cost two mites into the treasury, had 
cast in more than all 4hey that had 
cast in of their substance. But the 
society above say, the person who 
has paid most, has done most, m*e- 
rited most; and such shall be re- 
warded best.* The propriety of 
calling this the Baptist Tract Socie- 
ty, we cannot understand; since any 
person, all qualifications and dis- 
tinctions aside, for a specified sum 
of money, may be admitted. To 
us, the prospect of spreading the 
gospel by such means and by such 
a society, is not encouraging, while 
the wickedest of the wicked be Di- 
rectors in the means of spreading 
it. By such a Constitution, the 
Tract Society detracts from the re- 
spect due to religion, creates a faci- 
lity for deceiving people, and risks 
a sacrifice of the good of society at 
their own feet. — Ed. 

(t?"In a Report, adopted by ihis 
society, are the following declara- 
tion and resolution: — 

"It has from the first been the aim of 
that body to abstain from all flatting ti- 
tles and appellations, and to confine its 
methods of addressing individuals to such 

courtesies only as may find a warrant in 
the word of God; therefore, 

Resolved, That in the future intercourse 
of the Board of Managers of the Society 
with each other and with its friends, as also 
in the correspondence and publications 
carried on and sustained under its sanction, 
the titles Rev., D. D., and A. M., as ap- 
plied to ministers of the gospel, shall be 
discontinued; and all addresses and modes 
of individual designation shall be so guar- 
ded and shaped as to be no longer offen- 
sive to those who consider complimentary 
adjuncts to human names as an infringe- 
ment of Christian humility." 

We are gratified to discover that 
this long standing but neglected 
aim is carried into effect, at least by 
resolution. But if the Tract Soci- 
ety deem it expedient and necessa- 
ry to proceed no farther in the mi- 
nor matters of courtesy, without a 
warrant in the word of God, with 
what heart and with what plea, can 
they sanction and prosecute the op- 
erations of a Society, a figment res- 
pective to scripture warrant, organ- 
ized, and composed of such mate- 
rials, as their own! We believe 
that things and actions as indispen- 
sably require a warrant in the scrip- 
tures, as names do. If they will re- 
cede one step farther, and circum- 
scribe their Society and its opera- 
tions within the limits of the orderly 
church of Christ, there will be no 
additional necessity for abscission, 
nor for warrant in the word of God. 
We shall, in that event, consider 
them and ourselves of the rame 
mind and of one judgment. — Ed. 

Ancient and modern money- Christians... 
By a mere glance over the Bible, there 
may be seen many cases of seeking world- 
ly gains by religion. There are several 
particulars by which they have resembled 
each .other. And 1. it is remarkable 
that not a single case occurs in which 
those who acted thus, would acknowledge 
it. We speak of those who professed ttiat 
religion which was of divine institution. 2. ■ 
They all professed to have the glory of 



God cTiiefly in view. This they plead as 
their justification, as often as complaint or 

accusation was brought against them; as 
King Sard, who readily excused himself 
by pretending that the deer and sheep 
which he had disobediently spared, were 
for sacrifice to the Lord. 3. Whether 
their particular "object has been honor or 
money, they have all pretended that the 
approbation and blessing of God attended 
their service* and that they were under bis 
immediate protection. Hence their lan- 
guage was, Is not the Lord among ws? 
none evil can come vpon vs. As if they 
had said, we defy all opposition: (which is 
a declaration not unfrequently heard in the 
present day,) Or. as if they should say, by 
opposing us, you fight against God. For 
the officers of Israel putting it in the form 
of a question, clearly indicated such a de- 
claration; and very likely was intended to 
strike the people with fear, and make them 
silent. 4. They have generally maintain- 
ed that the many are right, and the few 
are wrong. Consequently, it was neces- 
sary only to prove that all the world wor- 
worshiped" Diana of the Ephesians, in or- 

# der to establish the correctness of their 
worship. 5. They have uniformly paid 
more attention to the rich and the learned, 
than to the poor and illiterate. This is 
indispensable; because from the latter 
classes, small gains, or none, could be 
had. 6. They have alwaj's been revenge- 
ful. But their revenge has varied in man- 
ner and degree, as governments and other 
concerns have restrained or indulged 
them in it. Where nations have thought 
the people of God not worth a protective 
act of legislation, the gain-seekers have 
put the saints to death in every manner. 
Where their persons have been protected, 
their property has been taken from them, 
and tliey have been degraded. When the 
laws have placed their persons and prop- 
erty out of reach, and guarded their repu- 
tation, the.masters and advocates of gains 
have ridiculed and made little of those 
who reprove them, or expose their errors. 
The present day, if we are not mistaken, is 
distinguished for the last named conduct, 
from the people of the United States. — Ed. 

• GT^Hnppy is the man that con- 

• lemneih not himself in that which 
the alloweth. Rom. xiv. 

A mono- the len thousands} of the 
professors of Christianity, bow oft- 
en the attention is called to '.he a- 
bove text, and to what extent its 
principle is reduced to practice, we 
shall not pretend to say. But wo 
will venture to say that, it ought to 
be continually observed by all.. 
This is declared by every thing mo- 
ral and religious. 

This passage contains two ideas 
which, though nearly related, are, 
nevertheless, distinct, namely: first, 
I might not to be guilty of any act, 
which I would condemn as criminal 
in any body else. Secondly, I 
ought to be cautious of marking one 
species of vice against another per- 
son, while 1 am guilty of another 
species of iniquity equally criminal. 
No Christian can fairly deny that it 
is his duty^to Christ to practise 
these sentiments. Nor can it be 
denied that they have been measur- 
ably disregarded, or totally aban- 
doned by many. In the midst of 
that selfishness wMfch is so inti- 
mately connected with human na- 
tures, and that partiality for our- 
selves which, when indulged, ope- 
rates with so strong a bias, ere we 
are aware we are precipitated in- 
to self-condemnation. Losing an 
humble and correct view of our- 
selves, we commit the same faults 
which we unsparingly condemn in 
others. If in this dilemma we re- 
prove or censure a person, though 
he be truly culpable, we shall be 
sure to have our measure meted 
back to us. This is one reason 
why our Saviour's words, "Physi- 
cian heal thyself," have so frequent- 
ly been given in reply. True, our 
Lord's words are seldom repeated 
but that they proceed from a bad 
spirit; for such was that of those 
whom Christ personified. But he 
who b%ing guilty, receives such an 
answer, should bear it, and try to 

„. — — . '■■ ', 



amend. How necessary is it then 
that our words, in order with nil 
their force to carry conviction to 
the heart, and reclaim the digressor 
from his error, should proceed from 
him that is blameless. 

We wish not to be understood 
that Christians should be perfect, 
both in flesh and spirit: _he who 
thioks that this is required of the 
Christian, entertains a mistaken 
idea of the New Testament. E- 
qually incorrect is the idea that, the 
disciples of Christ, because their 
flesh is not perfect, are not to mor- 
tify the deeds thereof. The saints 
of God can do wrong. To guard 
against it is half of the great busi- 
ness of life. The text before us 
exhibits one way in which they may 

It appears to us that the happi- 
ness, [blamelessness, good con- 
science, comfort,] spoken of in the 
text is lost to many in the present 
age. No period has been more 
fruitful in religious controversy; for 
none has witnessed more denomi- 
nations and sects. Each appears 
anxious to convince the other of its 
inaccuracies in faith and practice, 
but in its attempts often passes the 
line of rectitude itself. Crimina- 
tions, personalities, and opprobri- 
ous epithets are resorted to by indi- 
viduals and communities; immedi- 
ately opponents condemn their con- 
duct and style, and, in their haste 
to deal rebuke and chastisement to 
the aggressors, fall forthwith into 
the same improprieties. How ma- 
ny can repeat, I have been defamed, 
and have not done wrong] What 
success has attended the efforts of 
any we will not soy. Perhaps those 
who, while they have digressed far- 
thest in some points, have despatch- 
ed their opponents with what they 
themselves may consider a decent ri- 
diculing, have been most prosperous. 

In order to shun the dilemma 
hinted in the text, and to avoid the 
disagreeable necessity of becoming 
judges against ourselves, and that 
we may enjoy the happiness thence 
following; let us avail ourselves of 
aid from the following reflection: 
when we are about to write or speak 
to the dispraise of another, let us 
consider that we are f bout to ad- 
vance, in connection with the cir- 
cumstances; and then inquire, 
"Were he to advance the same un- 
der similar circumstances, should I 
consider him blame-worthy'!" Arid 
when about to act, in any capacity, 
let us ask ourselves, "Were any 
one el'se to act as I am about to do, 
would I think his conduct reproach- 
full" But as these reflections, tho' 
useful, may yet be dispensed with 
at discretion, we will add one which 
cannot be laid aside without harm 
to ourselves, namely: "Will the 
Word of the Lord justify me in 
writing, speaking, or acting as I am 
now about to do?" — Ed. 

(Tj^AII the governments of this 
world are supported by force and 
money, but the Church of Christ is 
purchased with his own blood, and 
is governed by his word and spirit. 
Backus' Church History. 

ff?*Self-righteousness nourishes 
pride and ostentation, and these 
make us wish and endeavor to be- 
come conspicuous for religion. • 

ffT^l. Immersion, in the name of 
the Lord Jesus, or in the name of 
the Father, Son, and Holy Ghost, is 
the only gospel baptism. 

2. No person has a right to gos- 
pel baptism, but upon tois making a 
profession of Gospel faith. 

3. No person is a member of 
Christ's visible Church till he be 
baptised. — Merrill. 






Mysteries in Faith's extractions, way and 
walk, prayers and answers, freights and 
depths, fear and love. 

With wasps and bees my busy bill 

Sucks ill fiom good, and good from ill: 

Kumil'ty makes my pride to grow, 

And pride aspKng lays me low. 

My standing does my fall procure, 

My falling makes me stand more sure. 

My poison does my physic prove, 

My enmity provokes my love. 

My poverty infers my wealth, 

My sickness issues in my health, 

My hardness tends to make me soft, 

And killing things do cure me oft. 

While high attainments cast me down, 

My deep abasements raise me soon: • 

My best things oft have evil brood, 

My worst things work my greatest good. 

My inward foes that me alarm, 

Breed me much hurt, yet little harm. 

I get no good by them, yet see 

To my chief good they cause me flee. 

They reach to me a deadly stroke, 

Yet send me to a living rock. 

They make me long for Canaan's banks, 

Yet sure I owe them little thanks. 

I travel, yet stand firm and fast; 

I run, but yet I make no haste. 

I take away both old and new, 

Within my sight, yet out of view. 

My way directs me in the way, 

And will not suffer me to stray; 

Though high and out of sight it be, 

I'm in the way, the way's in me. 

Tis straight, yet full of heights and depths; 

I kept the way, the way me keeps. 

And being that to which I tend, 

My very way's my journey's end. 

When I'm in company I groan, 

Because I then am most alone; 

Yet in my closest secrecy, 

I'm joyful in my company. 

I'm heard afar, without a noise; 

1 cry without a lifted voice; 

Still moving in devotion's sphere, 

Yet seldom steady persevere. 

I'm heard when answer'd soon or late 

And heard when I no answer get; 

Yea, kind ly answer'd, when refus'd, 

And friendly treat when harshly us'd. 

My fervent pray'rs ne'er did prevail, 

Nor e'er of prevalency fail. 

I wrestle till my strength be spent, 

Yet yield wheff strong recruits are sent. 

1 languish for my husband's charms, 

Yet faint away when in his arms. 

My sweetest health doth sickness prove; 

When love me heals, I'm sick of love. 
• (jo becontimud.) 


For the. Primitive Baptist. 
ifoirrH Carolina' 
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Printed and Published by George Howard, 


"Come out of $er, mp people,' 

VOL. I. 


No. 7. 



Dear brother Editor: You and the pub- 
lic no doubt, have been expecting my 
piece on 1 he new science of Frhggefy. 1 
now sit down to the task promised to 
give it you, in my style of writing, and 
whether it offends men or devils 1 care 
not, so I speak truth; and if to the contra- 
ry, and it be made known to me, I am 
ready al all times to make my recantation 
and acknowledgments for the same. For 
I esteem it one of the privileges and glory 
of human nature to confess faults, and a- 
tnend them in future when rnade sensible. 
And in order to comply with my promise, 
1 shall choose my texts from scripture on 
the subject of Froggety, which some wise 
folks may wonder at — however, here they 

llevelajioos, xvi. 13 and 14: "And I 
saw three unclean spirits like frogs come 
out of the mouth of the dragon, and out of 
the mouth of ihe beast, and out of the 
mouth of the false prophet. 14. For they 
are the spirits of devils, working miracles, 
which go forth unto the kings of the earth, 
& of the whole world, to gather them to the 
battle. of that great day of God Almighty." 

Now, brother Editor, you know that 
all divines have agreed in this, that the 
book of Revelations is a hard book to un- 
derstand rightly; therefore, you must give 
me room to see what I can do on the sub- 
ject of Froggery, as all the divines that F 
have read that mention this passage of 
Fiuggery, have only sketched it without 
much explanation. And as I told you in 
my last, that it seemed to me I had to 
write that which no other man had writ 
ten, you must give me room, for you know 
I don't like to preach unless I can take 
my time; so in writing, give me room and 

then judge of the matter brought to view. 
I therefore, in trder to explain Frogge- 
ry, must set out in a kind of general intro- 
duction to the texts before me — then come 
to the texts on frog*, and give my views 
in as short a way as I can. 

And first, brother Editor, I set out in 
my kind of general introduction. For you 
know God for reasons well known to him- 
self, has ever kept prophecy a head and 
before his people, ever since the fall of 
Adam in the garden of Paradi-e. For 
there it was announced by the Lord God 
(which was Jesus Christ,) that the seed of 
the woman should bruise the serpent's 
head and he his heel. But notice this, 
that the time of the fulfilling of this pro- 
phecy is not set, and this is the case of 
most of the prophecies, except one in Dan- 
iel, &e. You know also that the seventh 
son from Adam, Enoch by name, was a 
prophet — Moses, Jacob, David, Samuel, 
Ezekiel, Isaiah, Jeremiah, &c. &c. All 
these were men inspired of God to speak 
and foretell things lo come to God's peo- 
ple and the nations. As Paul says: ''God 
at sundry times and divers manners spake 
to our fathers by the mouth of the proph- 
ets, &c. And o^.in: "Holy men of God 
spake as they were moved by the Holy 
Ghost." Thus you can see God is the 
author of prophecy: thus you can see men 
are his instruments to prophecy; thus you 
can see the Holy Ghost ihe mover to pro- 
phecy, and the revealer of things to come; 
which revelations were made to the Jew- 
ish church by the mouth of God's pro- 
phets, of things to come — whether it was 
God's judgments on them or on the na- 
tions around, or whether it was his prom- 
ises and blessings to them for good. One 
thing is certain, that Gud always kept pro- 
phecied things before the Jewish church, 
whether blessings or curses, until the com- 



ing of Christ, the prophecied and promised 
Saviour. As proof of which, only read 
the prophets and their prophecies of future 
things to come, all along through every 
generation of the Jews for S50 years, un- 
til they were dispersed as a nation. For 
you know my limits will not admit me to 
particularize on the prophecies. Now the 
great question is, why did God do thir>? 
My opinion is, it was to guard, warn, and 
prepare the minds of his people either for 
his judgments or blessings; that they 
might repent of past follies, or rejoice in 
expectation of his promised good, and 
prepare for the coming judgment or mer- 
cy to the best advantage. Much more 1 
could say here. 

And it is well known that the Old Tes- 
tament abounds with prophecies, from the 
first book called Genesis to the close of the 
prophecy of Malachi, far a warning and 
guide to the Jewish church and people of 
God, all along through the dispensations 
of providence on them and other nations; 
by which the people of God were taught 
to prepare for the coming event. Even 
so on opening the New Testament it will 
be found, that Christ and his apostles have 
raid various prophecies before the gospel 
church to the end of the world, for her 
warning, guide and directions, from Mat- 
thew to theclo3e of the Revelations. The 
prophecies of Christ you will read in the 
gospels, most all of which have come to 
pass in the destruction of Jerusalem and 
the persecution of his people, &c. The 
prophecies of Paul, Peter, James and Jude, 
some cfjhem are fulfilled and some are 
not, which my limits will not permit me 
to show at present. But. when we come 
to the apostle John, in his book of Kevela 
tions of future things which were to befal 
the gospel church and nations of the earth, 
it behoves the gospel minister and the 
go s pel church to diligently pry into these 
prophecies, and to try to find out what is 
fulfilled and what is yet to fulfil; as by 
that means the go«pel church might pre- 
pate herself according!}' for the coming 
events of divine dispensations, whether 
judgments or mercies towards her. And 
of this I shall give a sketch here and there 
as I go along to my text on frogs, if I don't 
forget it. 

And before we lake into examination 
the prophecy of his book of Revelations, 
let it be remembered that John was the 
beloved disciple, and the one to whose 
care Jesus committed his mother in his 

dying moments; and perhaps for these 
reasons he was favored above the rest, to 
have more abundant revelations concern- 


ing the church of God to the end of 
world. And further let it be recollected, 
that he was the only apostle according to 
history that died a nat-ural death. And 
further let it be recollected, that he out- 
lived all the rest of the apostles and died 
above ninety years old. And further let 
it be remembered, that his book ot Reve- 
lations was the first book he wrote, and 
his gospel the last. And further let it be 
remembered, that this book ol Revelations 
was written in his banishment to the isle 
of Palmos, in the reign of Domitian the 
Roman emperor, whose reign commenced 
in the year 81, after which we may sup- 
pose John lived several years. And fur- 
ther let it be remembered, that such was 
his piety and his excellency as a preacher 
of divinity, that he has obtained the pre- 
eminent name of John the divine. 

These things being premised, to show 
the excellency of the writer of the Reve- 
lations, we will now proceed to his book 
of prophecies and examine them for our- 
selves. And let it be remembered in the 
outset, that this book of Revelations was 
written above 1700 years ago, which is 
easily proved by Roman history, and for 
this reason it is so hard to understand. 
The distance of time between the period 
of the life of the writer and us is so great, 
that we have lost and are at a loss to 
know the meaning of the figurative, meta- 
phorical, and emblematical figures he 
makes use of in his writings — such as, 
thunder, ligVitning, voices, scorpions, dra- 
gons, beast, hail, earthquakes, while, red, 
black and pale horses — book, woman, 
stars, dragon's tail, eagle, wilderness, &c. 
&c. as well as that of the likeness of un- 
clean spirits to frogs. Now if we knew 
what the Jews and Romans and Greeks, 
held these various things and animals to 
represent, il would greatly aid us to under- 
stand this book of Revelations. Howev- 
er, John explains some of his figures, and 
some he does not; and perhaps the reason 
was, he did not know himself — for there 
are many instances in scripture prophecy, 
where the prophecy was not understood 
by the prophet who delivered it, yet it 
was fulfilled to a punctilio. And this is a 
fair proof that they were moved by the 
Holy Ghost, and spake not of their own 
heads. And again: the great mass of pro- 
phecy is delivered in figurative language, 



and is therefore o'b&cure until fulfilled; 
various kinds of beasts, birds, and animals, 
are made use of to represent men of cer- 
tain tempers, powers, and passions; this 
you will find true through all prophetic 
writing. However, 1 am one of those 
men ihat believe the Bible is its own dic- 
tionary, and will explain itself by an \m 
partial and accurate comparing texts one 
with another, that thereby the meaning 
of the divine writers may in a great de- 
gree be come at. But yet to know the 
customs and manners of the nations at the 
time the several books of scripture were 
wrote, will aid in their explanation; provi- 
ded also, that a man has the religion oi the 
s-criplure at heart, but without this lie 
gropes in the dark with all his acquired 

Then let it lie recollected, that above 
1700 years ago tin's book was written, and 
ijt that time that the empire of Rome was 
composed of almost all the civilized na- 
tions of the world; and that in this vast ex- 
tensive field the apostles divided them- 
selves to every part to labor, and John a- 
■mong the rest. As proof, read Paul's 
travels through Greece and different parts 
of Asia; and Peter in his first epistle ad 
dresses the scattered Christians throughout 
Poutus, Galatia, Capadocia, Asia,, and Bi- 
thynia. And Paul again says: "which 
gospel was preached to every creature Oli- 
vier heaven" — "again the sound has gone 
into all the earth, and their words to the 
•end of the world" — which show us the 
wide dispersion of the first gospel labor- 
ers, eighty-two in number.. Then since, 
at the time of the writing of this book, 
the gospel church had become so exten 
sive, we may safely suppose this book of 
Revelations was written for the universal 
church of God., for all nations, and lor all 
ages of the church to the end of the world; 
and that ail nations are interested therein, 
America not excepted. For in this book 
God's judgments on church and nations 
is set forth in prophecy, to the opening ol 
the books in the clay of judgment, and cos- 
ting into the lake of fire and brimstone, 
-and the glory of the triumphal church clo- 
Jhed as a bride for her husband. 

Leaving these preparatory remarks, we 
<come now to take up this book of Revela- 
tions by chapters, in my kind of general 
introduction onwards to the text. And 
first, let it be remembered, that the Reve- 
lation was made to John the apostle, on 
the island of Patmos, an island in iheEge- 

an sea, about forty miles westward of the 
city of Ephesus in Asia, famous for the 
goddess and temple of Dianna anil the 
eraltmen; and famous too, for Paul's belo- 
ved church seems to be here also. This 
island was only 80 or SO miles in circum- 
ference. Jt was heie the Roman emperor 
Domitian, in his persecution of the Chris- 
tians, banished John because he could not 
scald him to death in a boiling cauldrcn of 
oil. Then from this little barren spot of 
ground has the church ol God received the 
last volume of ptophecy, to which she 
will do well to take heed as her guide; be- 
cause on receivii g this, God has shut the 
door and locked up all future secrets and 
events from his church. Here 1 want to 
make one remaik, and that is, when a 
Christian man is most emptied of this 
world and its &omloi ts-and its cares, then 
he is most fit lor God; then he is most fit 
for his worship; then he is the most fit for 
revelation; then he is most fit to live on 
God, and draw all his comforts from God, 
and live and depend on God. So then, 
wealth, comforts, cares and friends, are a 
curse to the Christian life; this lake as a 
maxim of mine — for it is hard to be poor, 
but a heap worse to be rich. 

Now by reading this vety first chapter 
of (his book of ReveJatioi s, you can see 
John sets out with figurative language; 
which in a short - way I think necessary to 
explain, as a proof that the whole book is 
written in this way. And first: in the 
Sth verse he makes use of the words Al- 
pha and Omega Now it is well known 
to some men. hot not to all readers of the 
Revelations, that the word Alpha is the 
first letter in the Greek a'phabel, as A is 
the first letter in the English alphabet; and 
that O-mesa is the la*l letter in the Greek 
alphabet, as our Z is the la>t in the Eng- 
lish. So then he chose these two words 
as figures of Chiist being the brginring 
and end of all things. Again in the 12th 
verse, he saw seven golden candlesticks. 
This figure or representation he explains 
to mean the seven churches of Asia. So 
that he made use of the word candlestick, 
to represent a church.. Then a candle- 
stick is a figure xd' a church — not a brass 
one, but a golden one, frr reasons I could ■ 
give. And again: he puts seven stats as a 
figure of the seven ministers of those sev- 
en churches — and again, he calls lh» m the 
angels of the seven churches. S « that 
stars and angels ate figurative language lor 
a gospel minister, in his method of wri- 



ting. Now if he had not here explained 
himself the seven candlesticks and seven 
stars, would you not have been at a loss to 
know what he meant by seven golden 
candlesticks or the seven stars, as you are 
of his meaning of the tb,ree frogs? And 
in the same first chapter, we find the same 
figurative language used but not explained; 
as in verses 13, 14, 15 and 16 — such as, 
golden girdle, hairs white like wool, eyes 
as a flame of fire, feet like fine brass burn- 
ing in a furnace, his voice as the sound of 
many waters, his sharp two edged sword, 
his countenance as the sun in its strength. 
Now all these are metaphorical words to 
show the person of the Son of man, aud 
his grand and sublime appearance to .John. 
Now then you see John has left these as 
much unexplained, as he has the three 
frogs; and the great question is, how shall 
we come to his true meaning of all his re- 
presentations in the above, much less of 
all the emblems he makes use of in this 
book of Revelations. And here I will 
show you the way ihat I intend to come 
at his meaning, as nigh as I can; that is, 
to make scripture and history interpret 
scripture. This I think the surest guide 
we have now on earlh, to come at the true 
meaning of the frogs, as well as the above 
and all the rest of John's boo4 of emblems 
of things to come. 

And first, as respects the golden girdle 
about his paps. Read 1 Samuel, xviii. 4: 
♦'And Jonathan stripped himself of the 
robe that ivas upon him, and gave it to 
David, and his garments, even to his 
sword, and to his bow, and to his girdle." 
Now you know Jonathan was a great 
warrior — and I have only room to hint. 
Then Jonathan's girdle was for the pur- 
pose of girding up his robe and garments, 
and fasten on his sword, and thus he har- 
nessed for war. Read 2 Samuel, xviii. 
11: "And Joah said — and wh}' didst thou 
not smite him — and I would have given 
thee ten shekels of silver, and a girdle." 
So we see by this that a girdle was thought 
by Joab to be a valuable present. John 
the Baptist wore his leathern one about his 
loins. It is sufficient for me to say, that 
the Jews all wore their girdles or bells for 
armor about the loins, and that those of 
generals and great men were very cosily 
But let it be remembered, that the New 
Testament was written in Greek, and not 
in Hebrew; and this is the reason John 
say* the Son of man was clothed with a 
garment down to the foot, and girded 

about the paps (not loins) as was the prac- 
tice of the Hebrew warriors, with a golden 
girdle. But the New Testament being 
written in Greek, and the Greek warriors 
wore their girdles over their shoulders 
and of course on their paps or breast, and 
the use of the Greek girdle being for the 
purpose of lucking up their long garments 
as Well as binding on their armor for bat- 
tle, John chooses this figure of a Greek 
warrior harnessed in all his costume for 
battle, to represent Jesus the captain of our 
salvation making war on satan for the re- 
demption of man, and heading his minis- 
ters and church in all their spiritual war- 
fare in this world. Then the long gar- 
ment to the foot, the golden girdle, and 
two-edged sword, were figures to show 
Jesus Christ is a man of war in armor, and 
a great warrior — so say I, you think for 

The metaphor of his hair's being white 
like wool, as white as snow, is plain and 
obvious without scripture or history quo- 
tations. When a man's head gets gray 
we say he is getting old; when his hair 
gels as white as wool, we say he must be 
very old; bul when as white as snow, ihis 
denotes still older. So the metaphor is 
doubled to wool and snow, lo show the 
age, antiquity, and eternity of the Son of 

I have just given these specimens for 
the purpose of showing, • that so in like 
manner must all the metaphors in this 
book be explajned, to come at the writer's 
true meaning; and thus the frogs are only 
metaphors and representations of spirits 
and spiritual conduct, &c. and must be ex- 
plained in the same way. For the whole 
nook abounds in representative language, 
through oil the prophecies contained there- 
in; and all that is wanting to ihe church at 
ihis day lo understand it, is a perfect 
knowledge of the metaphorical language 
made use of, or Ihe meaning he intended 
lo convey by ihose metaphors, in iheir ap- 
plication lo spiritual things. 

Now in the three first chapters of (he 
book of Revelations, we have (he message 
of Christ, commanded to be written and 
sent by John to the seven churches of A- 
sia, in a way of reproof for their conduct 
in suffering false doctrines lo be taught in 
those churches, except two out of the sev- 
en, which he commends for some things 
they had done in their church discipline, 
ami gives all of the seven advice for ihe 
bater and for the future. This shows 


"•' ' <"" »■» " 



that this book of Revelations was intend- 
ed for the benefit of the universal church 
of God; and that all the prophecies therein 
contained was directed to her lor her 
warning and guide to the end of the 

The 4th chapter begins: "After this 1 
looked, and behold, a door was opened in 
heaven: and the first voice which I heard, 
was as it were of a trumpet talking with 
me: which said, come up hither, and I will 
shew thee things which must be hereafter. 
2. And immediately I was in the spirit," 
&c. Then after this 2d verse, the whole 
fourth chapter is taken up with a descrip- 
tion of the sublime glory, attendants, and 
worship of the heavenly host, &c. Now 
from the beginning of the fifth chapter to 
the end of the Revelations, every chapter 
and every verse contains things that were 
prophecies of future things to come on the 
church and nations; and this is proveable 
by the first verse of the fourth chapter, in 
these words,' "and I will shew Ihee things 
which must be hereafter" — and by the 
19th verse of the first chapter, which 
reads thus, "write the things which thou 
fiast seen, and the things that are, and the 
things which shall be hereaftsr. " Then 
in both verses, the things hereafter are 
mentioned. So that all things from the 
beginning of the fifth chapter, were hid 
then in futurity; and were to be hereafter, 
that is from the time John wrote this book, 
which was about 1750 years ago. Then 
there are 1750 years of these prophecies 
fulfilled. Now could we hit on any parti- 
cular event of prophecy in this book, that 
would give us without a doubt this 1750 
years, then we could tell what yet remains 
in this book to be fulfilled, and what yet 
remains for the church of God and nations 
to suffer or enjoy. This I have long con- 
templated to try to find out, by the book 
of Revelations, and history and events of 
nations. And I would be glad to make 
that research now, but I should in so do- 
ing intrude on the Editor, printer, and 
other writers for the Primitive Baptist; 
therefore I forbear, and only sketch along 
as I promised, to my text. Rut we may 
rest assured of this, that all the wheels 
and dark dispensations of Providence, and 
events of nations, are hastening and fulfil- 
ling these prophecies every day and hour, 
to their complete fulfilment, as they did 
the Jewish prophecies to the most minu 
test particular. (to be continued.) 



The salvation of the righteot^s is of 
the Lord. — Psalms, xxxvii. 39. 

No. 3. 
As was before observed, men now 
always go wrong from the very 
commencement of their religions 
course.. It is bad enough and a sad 
evidence of the weakness of human 
nature, to -begin right and then de- 
viate from the path of rectitude. 
And often have we mourned over 
the downfall of those who have once 
been bright and shining lights in 
the world, who have stood up in the 
defenpe of the gospel like gallant 
soldiers worthy of their leader's 
cause, and from year to year have 
preached the gospel of Christ in 
truth and in sincerity, and whose 
heads have blossomed for the grave 
crowned with honorable old age: 
but now just at the end of their 
race have faltered in their course, 
eventually departed from the faith 
and joined the ranks of the. enemy. 
The apostle said of such, "Ye did 
run well, who did hinder you that 
ye should not obey the truth." Gal. 
v. 7. 

Bat it is if possible a still 
more glaring outrage upon the doc^ 
trine of the gospel, to deny it in the 
very first instance under a profes- 
sion of its influence. Congrega- 
tions of men in the present age of 
the world, under almost as many 
names and forms as language and 
their own ingenuity can originate, 
rise up in pompous array as if by 
magic throughout Christendom, and 
while pretending to promote the 
ciuse of Christ and feel the grace of 
God, deny the power of godliness 
and would fain lessen the preroga- 
tives of the sovereign Jehovah him- 
self. They either draw up long; 
creeds carefully reserving to them- 
selves the power of their salvation. 



or if they admit it to he 'of the 
Lord,* in the letter of their written 
faith, immediately take eare to de- 
-ny it in the spirit and by their prac- 
tice, and publicly pronounce it hete- 
rodox and awful Antinomianism, 
for any man to grant God such a 
prerogative over the destinies of 
men. Is this language on our part 
too strong? verily it is not. But 
they do repudiate the notion of the 
Psalmist when he said, "Give us 
help from trouble, for vain is the 
help (or salvation, as it is in the 
Hebrew,) of man." Psalms, Ix. XI. 
They have a high regard for the ef- 
fort of this salvation by man, and 
conceive it to be the great moving 
spring by which the operations of 
the church are carried on. Moses 
at the Red 8ea said unto the chil- 
dren of Israel, "Stand still and see 
the salvation o.f the Lord." Bxod. 
xiv. 13. But these false leaders 
say to the blind multitudes, run on, 
run on, and run fast, to accomplish 
your own salvation. David, said, 
"Salvation belongeth unto the 
Lord." Psalms, iii. 8. But these 
teachers proclaim that it belongeth 
principally to men, and to the Lord 
only in part; inasmuch as man sets 
about the work himself and does 
the best- half, after which God 
comes forward and does the bal- 
ance. Or vice versa, that God has 
done his part already, and now man 
must do his part and finish his own 
salvation, or finished it ne'er will 
be. In either case, God is made 
out clearly to be deficient. It is 
said of the Prince of Peace, the 
mighty Counsellor, the everlasting 
Father, "Therefore his arm brought 
salvation unto him, and his righte- 
ousness it sustained him." Isaiah, 
lix. 16. But if a man by fasting, 
praying, bawling, groaning — per- 
forming a round of wonderful duties 
—incessantly laboring day and 

night, can with all this kind of exer- 
tion regenerate his soul and accom- 
plish its salvation, then may he take 
to himself this high prerogative and 
say, "mine own arm brought salva- 
tion unto me, and my righteousness 
it sustained me." And the legiti- 
mate offspring of this is to say of 
course to his neighbor, "Stand 
aside, for I am more holy than thou." 
And yet this is the very doctrine 
taught by men in opposition to the 
doctrine of God's salvation. And 
by men too, who are as fair and 
pure assatan himself is, when trans- 
formed into an angel of light. By 
men who sit in high places — wear 
long gowns — love to be called rab- 
bi, rabbi, and have greetings in the 
market places. By men who wish 
to be considered as exclusively pos* 
sessing Christianity, learning and 
philosophy: and who themselves es- 
teem all such as oppose their ag- 
grandizement and hypocrisy, as but 
fools and children in those scien- 

his written thus: "Truly in vain 
is salvation hoped for from the 
hills, and from the multitude of the 
mountains: truly in the Lord our 
God is the salvation of Israel." Jer, 
iii. 23. Now Jeremiah spoke this 
no doubt with a great deal of assu- 
rance, as being well satisfied with 
the truth of the position. But to 
this plea of Jeremiah our learned 
doctors of the law demur, as we 
shall presently see. Mills and 
mountains in scripture represent 
high places of sin and iniquity, and 
are often intended to illustrate to us 
the character of spiritual wicked- 
ness in high places combatting the 
holiness, perfection, and interest of 
God and his cause on earth. Wit- 
ness the children of Israel at times 
committing idolatry on every high 
hill and under every green tree. 
Another instance. When Zerub 




babel was rebuilding the temple, the 
Samaritans opposed; and some ol 
them especially being person* in 
authority under the king of Persia, 
exercised their power to frustrate 
the purposes of God in the over- 
throw of Zerubbabel and his breth- 
ren. The prophet was commanded 
to speak these words for his com- 
fort: "Who art thou, O great moun- 
tain, before Zerubbabel thou shalt 
become a plain," &c. Zech. iv. 5. 
Thereby foretelling that this moun- 
tain of opposition should be remov- 
ed, and instead thereof would arise 
a plain way for him to pass over. 
But this was not the particular time 
to which Jeremiah alluded, for his 
remarks are not confined to a sin- 
gle mountain, inasmuch as he speaks 
of hills and mountains; and we 
should not risk much in saying, 
there never were a greater abun- 
dance of these hills and mountains 
to be seen than at the present day, 
opposing the purposes of God, and 
from whom salvation is hoped for 
from the ends of the earth. Wit- 
ness the high hills under the form 
and character of colleges, institutes, 
and seminaries of learning, where 
sit in high chairs titled dignitaries 
clothed with worldly honor, and 
from whence issue swarms of gen- 
teel diplomatists for numbers like 
unto the devouring locusts of Egypt, 
consuming the substance of the 
land. And witness the multitude 
of mountains, under the shape and 
appellation of various named socie- 
ties, constituted and organised 

so cause to be published many 
books to be sent abroad in the land, 
and which are by a judicious dis* 
tribution, to bring 'in another reve- 
nue of gain to the craftmen. And 
all the operation of this complica- 
ted machinery is to centre in one 
spot. This revolving wheel is to 
bring all things back into the origi- 
nal scale; and the repealed success 
thereof is to disprove to a certainty 
the doctrine. of the text and estab- 
lish their own, viz: "That the sal- 
vation of the righteous is of man." 
Without the establishment of these 
institutions and societies, they deny 
the possibility of the conversion of 
the world and the approach of that 
great period called the millenium; 
all of which they say must come to 
pass, and at the same time admit 
that the word of God contains no 
authority for these plans. They 
claim to themselves the prerogative 
of bringing in the elect, by their 
manner of promulgating the gospel, . 
— and their institutions are looked 
up to from the ends of the earth by 
their creatures and by the deluded 
multitudes, as the grand and only 
source from whence salvation is to 
flow unto the Gentiles, until the 
times of the Gentiles be fulfilled. 

Now it is said of a certain cha- 
racter, "Who opposeth and exaltcth 
himself above all that is called God, 
or that is worshipped, so that he as 
God sitteth in the temple of God, 
shewing himself that he is God." 
2 Thess. ii. 4. Admitting this to 
be applicable to the anti-Christ, the 

throughout the land for the purpose \ Pope of Home, it appears to us that 
of concentrating the circulating these learned Grecians must tell of 
medium of the country to a certain i it with an ill grace. Who more pre- 
focus, by the powerful influence of i sumptuous than they? How much 
which then to cause many ships to short of claiming the exclusive right 
spread their canvass with numerous to the keys of Saint Peter is if, to 
pious fortune-seekers on board, ! argue that the world Iteth in wick- 
(with pockets well lined with cash,) j edness and cannot be saved, unless 

destined to distant climes. And al- 

they exert their almighty fiat and 



sound redemption in their enrs with 
the power and efficiency bf n God 1 ? 
To urgue that God will evidenly fail 
in his purpose to cover the earth 
wilh his knowledge, unless their 
aid of money and men, of rings and 
jewels, is given to "save many, yea 
many precious souls from the 
quenchless fires of hell," and usher 
in the important event! Verily this 
is salvation by man wilh a ven- 
geance. This is to trample under 
foot the blood of the everlasting 
covenant, and mock at the atone- 
ment of the Son of God. 'Phis is 
to introduce a new sacrifice, and 
abrogate the doctrine of the text by 
setting up the puny efforts of an 
nrm of flesh to save men, and as the 
sine qua non to carry the church in 
triumph through the storms and 
tempests of her fiery trial into the 
bosom of her God. 



i ARBORO', APRIL 9, 1836. 

•JT^-The extra copies of our first four num- 
bers are exhausted. New Subscriber's are in- 
formed, that they can receive the first four 
numbers of the next volume, to complete their 
subscription year; or, they can subscribe for 
the balance of the present year, and pay at 
the same rate as for the whole year. 

fly In the Christian Index of Feb. lSih, 
is fount! an article headed — 

"Amissions old as Christianity." 

We consider this caption as 'intended, 
either to give new impulse to missionary 
operations, or as an answer to the objec- 
tions of ami-missionaries. In order that 
it have effect in either case, it is necessary 
that it be accompanied with precept or ex- 
ample from the word of God. To pro- 
reed with safety, the author should first de- 
fine the term missions, so as to make his 
own idea of it to be clearly understood. 
If he intends no more than what he has 
simply explained the Latin verb, mitto, to 
menu, [that is, to send.] he has long since, 
gained our assent. Nay, if he confines 
Christianity, as regards its commencement, 

to the beginning of the gospel era, we will 
go farther than he, and say that missions 
are older than Christianity. Moses was a 
missionary; for he was sent: I am hath sent 
me unto you; And that Eleaxer, whom A- 
braham sent to procure a wife for Isaac, 
was also a missionary: And that the mes- 
sengers of Balak to Balaam were mission- 
aries; for they also were sent. The deri- 
vation of the word missionary, limited 
strictly to its original signification, can 
answer no purpose in this case. And if 
the writer before us will examine again, he 
will find the words, emissary and mission- 
ary, are rightly translated from the same 
Latin word. And if we connect design 
with the express signification of the term, 
and follow our English expositors, (Walk- 
er for instance,) and say, a missionary is 
one sent to propagate religion, we will still 
grant the truth of the above caption; and 
agree that the apostles were, and all true 
ministers of Christ are, missionaries. But 
if we extend its signification so as to em- 
brace the exclusive means of support, [mo- 
ney,] the modes of operation, and the in- 
discriminate blending of believers and un- 
believers, as practiced by modern mission- 
ary institutions, we can then trace mis- 
sions no farther back than the time of Xa- 
vier and Dominic, of popish memory. 
The latter, we presume, is the author's 
idea of missions. To recommend the 
adoption of this idea, as correct, the au- 
thor has done little else, or nothing else, 
but to quote several passages of scripture, 
which were merely prophetic of the intro- 
duction of the gospel into the world, its 
extension to the Gentiles, and its happy 
effects, — applicable to what was prac- 
tised and accomplished in the primitive 
times of the gospel dispensation; but alto- 
gether inappropriate to the modus operan- 
di, (manner of conducting,) new scheme 
religion. But why does he explain the 
word missionary in the manner above? 
We think it a fair inference, to say, it was 
designed to prove that the apostles were 
not only missionaries, but that they were 
such missionaries as those of the present 
day. But this luM is a principle begged 
without proof. His act of reasoning, re- 
duced to a syllogism, runs thus: Every 
man sent is a missionary. The apostles 
were sent. Therefore the apostles were 
missionaries. But to prove what he seem- 
ingly wishes, it should stand thus: Every 



man who advocates and abets a religious 
society composed of professors and non- 
professors and sustained upon money, is a 
missionary. The apostles were advocates 
and abettors of such a society. There- 
fore the apostles were missionaries. This 
last is at once discovered to be incorrect, 
as without countenance from scripture. 
Such a reasoning, and such conclusion, re- 
quire a distorting and wresting of the scrip- 
tures to sustain them, which are no wise 
commendable in a disciple of Jesus Christ. 
And we consider it extremely irreverent to 
identify the apostles and the Lord of glo- 
ry with modern missions. The only rec- 
ord we have of any missionary society, se- 
parate from the church of Christ, fixes its 
origin in the sixteenth century; (not three 
hundred years ago;) by the Catholic 
church, and under its head the Pope. 
They too were dignified with the name of 
apostles. For the satisfaction of our rea- 
ders, we will quote a passage from a sup 
porter of modern missions, as follows: — 

"With ardent zeal, however, and unwearied 
industry, these apostles labored in this work. 
Jn 1622, we find the Pope established a con- 
gregation of cardinals, de propaganda Jide, and 
endowed it with ample revenues, and every 
thing which could forward the missions was 
liberally supplied. In 1627, also, Urban 
[Pope] added the colledge for the propagation 
of the faith; in which missionaries were taught 
the languages of the countries to which they 
were to be sent. France copied die example 
of Rome, and formed an establishment for the 
same purpose. The Jesuits claimed the first 
rank, as due to their zeal, learning, and devo- 
tedness to the Holy See." Buck's Theol. Diet, 
art. Missions. 

But, without farther comment, we leave 
this, to notice, in the same No. of the In- 
dex, an essay on "the new schemes and 
their tendencies" by the Editor of thai 

The first thing we shall notice is, his de- 
duction drawn from the name of "Old 
School Baptists." He remarks, "Hence 
they of the opposition, call themselves 
'Old School Baptists.' But such an insin- 
uation indicates the belief, not only that 
the Baptists had, in their operations to fur- 
ther, instrumentally, the kingdom of Christ 
in the earth, attained to perfection; but a 
lamentable want of scriptural knowledge. 
I suppose, however, that the first will not 
be seriously pretended; and by the latter it 
will be shown that the path-way of the 
Lord's people through the wilderness of 

this world, is as the shining light, that 
shineth more and more unto the perfect 

We shall say nothing of the circumlocu- 
tion used in the above remarks. The first 
conclusion drawn from the name, Old 
School Baptist?, is certainly correct, so far 
as scripture authority for what we do iu 
religious operations, is concerned. For 
the Old School Baptists neither believe 
that any new divine command has been re- 
ceived by the present generation of Chris- 
tians, nor that any recent discovery has 
been made of such commandment as had 
lain concealed till the rise of missions. He 
supposes it will not be seriously pretend- 
ed, that the Baptists have attained to per- 
fection in their operations to further, in- 
strumentally, the kingdom of Christ in the 
earth. This is a clear indication that, in 
the opinion of the writer, there has been a 
deficiency in instrumental operations, un- 
til the introduction of modern missions; 
that this deficiency is now supplied, and 
rendered, and being rendered, perfect by 
such institutions. It embraces the idea 
that, the written word of God does not em- 
brace all things necessary for the faith and 
practice of the church; inasmuch as the 
Old School, or Primitive Baptists, were 
deficient in point of means or instrumental 
operations to further the kingdom of 
Christ. Whereas we believe the scrip- 
tures, and chiefly the preaching of the 
gospel, were the Saviour's instituted means 
of operation for furthering his kingdom; 
beyond these we have not a syllable of 
scripture direction or sanction. 

The second conclusion, -'A lamentable 
want of scriptural knowledge," can not 
agree to the name, Old School Baptists, 
without supposing this to have been the 
situation of the apostolic churches. The 
Old School Baptists do mil pretend to be 
perfect in scriptural knowledge; nor to 
know, as instrumental promotion of Christ's 
kingdom, what the scriptures do not 

The author of the articles in question 
proceeds to prove, what, Old School Bap- 
tists have not denied, namely, that, in point 
of time, new occurrences, and new instan- 
ces of divine grace, will mark the progress 
of the gospel church. But, he has failed 
to substantiate the uew schemes by scrip- 
ture testimony. 



He proceeds: "And it will be readily 
seen, lhat as new dispensations succeed 
each other, and as changing vicissitudes 
arise, it will be indispensable to concert 
plans of action, to suit the exigencies of 
the times, and accomplish those things 
which may be requisite fur the carrying 
forward of the causeof Christ in the earth." 

This seems to say that, with the differ- 
ent turns of providence, and the revolu- 
tions of earthly things, we must vary from 
the instituted practice of gospel economy, 
to suit the uncertain demands of time, or 
the times. But let us try this concerting 
of plans, and the exigencies of the times, 
by first orders. The word which opens 
the present dispensation, commands — 
preach the gospel to every creature — leach 
all nations — (We say, present dispensa- 
tion, because tlie attendant promise ex- 
tends to the end of the world.) — Teaching 
them to observe all things whatsoever I 
have commanded you. This commission 
and promise are of great duration, and go 
hand in hand. He who teaches — to ob- 
serve all things which have been comman- 
ded, may lay humble claim to the prom- 
ise. But there is no command to concert 
new plans, no premonition of such exigen- 
cies of times as require variations and 
shiftings to suit them. This sentinrent, the 
exigencies of the times, has long since re- 
solved itself into matter of human conve- 
nience. He continues: 

"Perhaps they will say "yes; we will have 
our churches and associations; but we will 
have nothing to do with these societies." 
That is, they will hive nothing to do in pub- 
lishing the word of God to the world — nothing 
to do in furnishing a preacher to those, who 
set in the region and shadow of death, that 
they may hear of a precious Saviour, believe 
and' be saved, (Rom. x. 1 1, 15.) nothing to do, 
in giving them any means, not even a tract by 
which they may be saved. (Rom. xi. 14) — 
nothing to do, in having their children taught 
in the Scriptures, by suitable teachers in Sun- 
day Schools — nothing to do in reforming the 
intemperate, or in making an effort to save a 
poor deluded and infatuated fellow man from 
a drunkard's grave, and a miserable family 
from ruin. I ask in the name of common 
sense, — What will they do?" 

As it respects his parade of "n ot hivg t 
rlo," we answer thus much: the Old School 
Baptists try to preach the gospel in the 
way first and last ordained for the gospel 
church — praying C-od to bless it to saint 
and sinner — without adding aught by 
concerting plans, and without deviating to 

the exigencies of the times — without pub- 
lishing in advance what they will do, ant] 
without heralding afterwards what they 
have done, in the way of religious enter- 
prise. We hope the words of Christ in 
reference to the woman, may be applied to 
many of the Old School, namely, They 
have done what they could. But they 
will have nothing to do with that religious 
enterprise for which the New Testament 
has nothing to say. They will have no- 
thing to do with the indiscriminate blend- 
ing of professors with non-professors, rn 
religious societies. They will have no- 
thing to do with societies originated by 
the Romish church, and sustained by mo- 
ney through all their progress. 

Public Executions and Camp 
Meetings. — In the Biblical Recor- 
der of March 2, we find, under the 
head of Public Executions, an arti- 
cle, from which we take the follow- 
ing extract: — 

"We have long thought, and have here- 
tofore said as much, that public executions 
are of immoral tendency. They bring to- 
gether a large concourse of people includ- 
ing of course the lawless rabble, — we wish 
that no person of respectability sanctioned 
the exercise of an injudicious curiosity by 
their presence. These occasions are of- 
ten seized on for the commission of crime. 
Besides that, they generally tend to pro- 
mote intemperance; thefts are often com- 
mitted, — and sometimes unhappy riots are 

"The ends of justice would be better se- 
cured if executions always took place as 
privately as might be, consistently with 
public justice." 

We have not copied the above re- 
marks for the purpose of making 
them the subject of animadversion; 
the sentiments contained therein 
meet with our concurrence: but for 
the purpose of expressing our be- 
lief thai, the same objections, which 
are offered against public execu- 
tions, may he urged with equal foun- 
dation against Camp meetings. 
For if Camp Meetings do not in all 
cases, bring together so large a 
concourse of people as public exe- 



cuiions, yet, of the congregations 
which attend the former, the law- 
less rabble, usually makes a part. 
It may, however, be objected thai, 
public worship, for which Camp 
Meetings are called, and which is 
performed day and night during 
their continuance, acts as a restraint 
upon the commission of crimes; and 
that people are awed into order by 
a sense of the presence of God and 
of his saints. But this objection is 
compelled to give way, when we 
consider that, the sight of a man 
dying, — and that too by force; fet- 
tered, shrouded, writhing, strang- 
ling, as a vengeance due to known 
crime, — is calculated to inspire peo- 
ple with a dread sense of Jehovah's 
presence, and to strike irresistabiy 
the mind with the reflections that, 
he is now entered on eternity, with 
(he gloomiest prospect possible of 
a moment's peace through everlast- 
ing duration. We would suppose 
these things should prevent the 
commission of crime more effectu- 
ally, than any considerations atten- 
dant on Camp Meetings. 

But again it may be objected 
that, the same opportunities tor cri- 
minal and vicious acts are not pre- 
sented at the Camp Meeting, as are 
at the gallows; because at the latter, 
every eye is engaged and every 
mind absorbed with the dying cul- 
prit, insomuch that the unprincipled 
«re not so liable to be detected. 
But this objection also must fall, be- 
cause at Camp Meetings, the cover 
of night affords a fairer opportunity 
for intemperance, theft, and riot, 
than is had at executions which 
take place in the day time. If, in a 
similar point of view, the last senti- 
ment in the aboye extract be cor- 
rect, we think the following, in a re- 
ligions sense, is also correct, name- 
ly: We think the ends of piety 
would be better secured, if the ex- 

ercises at Camp Meetings were con- 
fined to the day time; and still bet- 
ter, if no meetings of the kind were 
held, after the manner in which they 
are usually conducted. 

.These remarks are not dictated 
by a censorious nor a cavilling spi- 
rit. We ardently wish that cordial 
devotion and true piety may abound, 
and that all the means supplied by 
holy writ, may be put in requisition 
for its accomplishment. But we 
think that public worship, in the 
night, and especially in open air on 
camp grounds, is as illy adapted to 
the securing and promotion of vital 
godliness, as manual labor perform- 
ed at such a season would be: (or, 
as more to point,) it is little better 
suited to reform the'prostitute and 
abandoned, than the witnessing of 
public execution.*; as it affords as 
many, if not more, facilities to the 
commission of crime. Night is the 
time of the disobedient and disap- 
pointed. It was the season of 
Saul's choice, when he had diso- 
beyed, and had ceased to receive an 
answer from the Lord. It is the 
time of the sleeper, the rioter, the 
drunken, the chamberer, the wan- 
ton, and the strife maker. 1 Thess. 
v. 7. — Rom. xiii. 13. The night is 
declared to be unfit for work. John, 
ix. 4. The saints are called chil- 
dren of the dtty. 1 Thess. v. 5. And 
although the term night is under- 
stood in the above passages, in a 
figurative sense chiefly, yet it has a 
fit bearing upon the subject before 
us. And if any hold the above sen- 
timents in contempt, we do not. 
think they do well by so doing. ..Ed. 

CC?" The following is the Confes- 
sion of Faith, which formed the 
bond of union among the Baptist 
churches composing the Norfolk 
and Suffolk Associations. A more 
comprehensive and correct sumuuv 



ry of the doctrine of the New Tes- 
tament, wo do hot recollect ever to 
have seen. And is this the doc- 
trine which has given offence to 
professed Christians, both in Eng- 
land and America? And are its a- 
herents such as Mr. Fuller, and oth- 
ers nearer home, have considered al- 
most -a perfect dunghill of societyl 
And have they both been spurned 
and repudiated by people who call 
themselves Baptists? We can truly 
adopt the language of Mr. Rushton 
and say: — 

"We are kept by the power of our Cov- 
enant God steadfast in the great and glori- 
ous truths of the everlasting gospel — the 
God-honoring, soul-enriching, and heart- 
warming doctrines of a Trinity in the 
Godhead — of the sovereign, eternal, and 
immutable love of the Triune Jehovah, 
centering in Jesus, and resting, with all its 
unfading glories, and unnumbered bless- 
ings, upon the sons of God — the eternal 
election of some of the human race to ever- 
lasting life and glory in Christ Jesus pro- 
ceeding from and directed by the absolute, 
uncontrollable sovereignty of Jehovah's 
will — the eternal and indissoluble union of 
all the chosen in Christ, who was set up 
from everlasting as their federal head and 
glorious representative; in whom their per- 
sons were accepted in love — their predes- 
tination to the adoption of children, as God 
the Father's act, proceeding from the 
boundless love of his heart in his Son, and 
designed for the praise of the glory of his 
stupendous grace — the eternal, gracious, 
and infinitely-wise covenant transactions 
of the Holy Three, relating to the salva- 
tion of offending mortals — the transfer of 
all the sins of the elect from them to 
Christ and the full condemnation and 
punishment of them in him — the complete 
atonement made for them by the one glo- 
rious and all -sufficient sacrifice of Christ's 
spotless humanity, presented to infinite 
justice upon the altar of his divinity, in all 
the fl.irnes of his transcendent love — the 
personal and all-perfect obedience of our 
great Immanuel to the holy law, perform- 
ed in the room and stead of his people, ac- 
cepted for them, and imputed to them bv 
the God of all grace; and their free, full, 
and everlasting justification by it in his 

sight — the glorious redemption, perfect 
cleansing, and full pardon, of all the ves- 
sels of mercy, through the precious blood 
of the cross — their regeneration, effectual 
calling, and conversion, by the glorious, 
almighty, and irresistable operations of 
God the Holy Ghost — the life of faith 
they live upon the fulness of Jesus, and the 
good works they perform in love to the 
Trinity in Covenant, for the honor of dis- 
criminating grace, and the glory of the 
Triune Jehovah — in fine, their preserva- 
tion by the power of the Almighty, 
through faith, to that glory to which they 
were destinated by electing love before the 
foundation of the world. These sublime 
truths we consider as the glory of the Bi- 
ble, the soul of Christianity, the ground of 
a sinner's hope, and the source of the be- 
liever's joys; and we can say in truth that 
we esteem them beyond the riches of the 
Indies. Nor are we yet possessed of a 
sufficient degree of modern candour to 
treat them with cold indifference, or to 
view them as non-essentials, but think our- 
selves bound to maintain them to the ut- 
most of our ability, and to reject all as- 
sertions inconsistent with them." 

Orwell, Bradford Co. Pa. 
March 16, 1836. 
Bro. Bennett: Huving understood 
thai you was editing a religious pe- 
riodical entitled "the Primitive Bap- 
tist," and as doubtless my name and 
character are familiar to you, I offer 
no other apology for introducing a 
few of my thoughts respecting the 
primitive Baptists upon your notice; 
together with some remarks on the 
difference between them and manv 
of the modern Baptists. I hope 
you mean ancient, by primitive, 
and not formal, for formality does 
not agree with the character that I 
have heard given to your paper; but 
with the sentiments and practice of 
those which I hope you oppose; nor 
yet affectedly solemn, for neither 
Jojtn the Baptist, Jesus the Sa- 
viour, nor the apostles were affect- 
edly, but, really solemn. While 
contemplating the title of your pa- 
per, intending to send for it, some 



days ago, 1 fell into a train of 
thought, with which to address you 
on the occasion. "The Primitive 
Baptist." John was the first Bap- 
tist preacher that ever I read of, but 
John bare witness of Jesus, saying, 
"He that eometh after me, is prefer- 
red before me, for be was before 
me." Jesus then is the most an- 
cient Baptist. He is King in Zion. 
He is the head of the church, as the 
man is the head of the woman; since 
the. church is called the bride, the 
Lamb's wife. I therefore conclude 
that Christ is the man alluded to, 
Isa. iv. 1, whereit is said, And in 
that day, seven women shall lake 
hold of one man, saying, we will eat 
our own bread, and wear our own 
apparel: only let us be called by thy 
name to take away our reproach. 

As polygamy had long been in 
practice among men, it was not es- 
teemed a reproach for females to be 
married to a man who had a wife; 
and as barrenness was esteemed a 
great reproach among females, the 
prophet used the figure to represent 
something that should take place in 
the day when God should take away 
the bravery of the tinkling orna- 
ments from his national people; and 
the branch of the Lord should be 
beautiful and glorious. See Isa. iii. 
18, and on — and iv. 2. And it oc- 
curred to my mind, that as Christ 
was the man alluded to, there might 
be seven sorts of Baptists that 
might be represented by the seven 
women. "He that .hath the bride, 
is the bridegroom." John, iii. 29: 
Now as the bride looks to, and de- 
pends upon the bridegroom to pro- 
vide for her support, so the true 
church, the bride of Christ, looks 
to, and depends upon him to pro- 
vide for her support. But the sev- 
en women have another story, they 
propose to support themselves, ei- 
ther by begging, or working, or tra- 

ding, (speculating,) or a!l three, as 
the case may serve, saying we will 
eat our own brea-d, &c. 

As none but baptised believers 
constitute the true visible church or 
bride of Christ, and as the true bride 
loves her husband's person, charac- 
ter and government, and confides in 
him to manage his own concerns; 
so she is constant, faithful and trus- 
ty, as much as in her is, and is zeal- 
ous for the maintenance of his cha- 
racter, for her's depends much on 
his, and his love satisfies her at ail 
limes. If he is honored, she is con- 
tented; if he frowns, she mourns; if 
he smiles, she rejoices; if he is re- 
proached, she is willing to bear the 
scandal of his cross; does he suffer, 
she is grieved, choosing rather to 
suffer affliction with the people of 
God, than to enjoy the pleasures of 
sin for a season. Having learned 
by experience, something of her 
lost, forlorn, miserable, wretched, 
and helpless condition, and abomi- 
nable, corrupt, and rebellious dispo- 
sition by nature, she wonders that 
the Lord ever had mercy on one so 
vile. She admires, and is charmed 
with the stupendous plan of distin- 
guishing grace, loves her husband 
because he first loved her; enjoys 
divine life in him, because it was gi- 
ven her there before the world be- 
gan; being raised by his power from 
the dead, she loathes herself, re- 
penting as in dust and ashes, as the 
fruit. of his spirit operating in her. 

The seven women that take hold 
of Christ desiring to be called by 
his name, are distinguished from 
her. They, all the seven, have one 
principle in common among them, 
however much thay may differ in 
relation to their distinctive points: 
they all agree in this, they hate the 
doctrine of sovereign discriminating 
grace; they have never learned that 
they were really so dead, that it was 



necessary for Christ to give them 
life before they could perform any 
condition of receiving it, nor that 
God chose the bride of Christ be- 
fore she had any power to choose 

They are therefore the more rea- 
dy to unite their efforts to increase 
their families, thinking like "tender- 
eyed" Leah, that verily the Lord 
hath looked upon their afflictions, 
now therefore their husband will 
love them because they have brought 
forth so many children. Their chil- 
dren however, like the son of Ha- 
gar, persecute litem that are "born 
after the spirit." 

1 have thought that all the differ- 
ent denominations, who rantize i heir 
offspring, except the Papists, were 
daughters .of I he lady spoken of, 
Rev. xvii. 4, "having a golden cup 
in her hand." If so, then probably 
the seven following different Baptist 
denominations may answer to rep- 
resent the idea of the seven wo- 
men that wish to bear the name of 
Christ, take hold of him by baptism, 
are called Baptists, yet hold the 
sentiment of a conditional salvation 
according to God's eternal choice, 
of some of fallen Adam's seed to 
everlasting life; while others are left 
to the freedom of their own wills, to 
perish in interminable misery for 
their wickedness. 

I have named the seven women 
thus: the Sabbattariau or seventh 
day Baptists — the Dunkers do. — 
the Free Will, general or free com- 
munion, do. — the Unitarian do. — 
theUniversalian do. — the NewLight 
or New School do, — and the Mor- 

I know not whether I have na- 
med them as some more learned 
historian or theologian would, or 
how it will suit your taste. But, 
this I do know, that I have been ac- 
quainted with all the seven, either 

personally, or by information on 
which I depend; and if there are a'nV 
order of Baptists more conspicuous 
than either of these, except the pri- 
mitive order, 1 know them not. 
And there is but one exception that 
I know of to the general rule that 1 
have laid down, and that is the Uni- 
versal Baptists. They may some of 
them claim an exemption on the 
ground of a disciplinary preparation 
for heaven. Buc if by suffering, 
men are brought to possess a princi- 
ple of union with God, it amounts to 
the same in substance as though it 
was doing, for after all it depends 
on the creature's willingness lo sub- 
mit to the will of God. 

How many of God's dear children 
are captivated with the charms of, 
atid held as prisoners among these 
ladies, I do not pretend to know. 
Be they more or less, the word of 
the Lord is, come out from among 
them, &,c. 

1 hope, my brothpr, that you have 
been taught by the revelation of Je- 
sus Christ, experimentally, the doc- 
trine and practice of the ancient 
Baptists, according to the testimony 
of God by the apostles and proph- 
ets. And I rejoice that God hois 
raised up witnesses in that section 
of country, to bear testimony for his 
name among men, in this dark and 
cloudy day, when the sun and the 
air are darkened by reason of (he 
smoke of the bottomless pit. May 
God who commanded the light to 
shine out of darkness, ever shine in 
your hearts, to jjive the light of the 
knowledge of the glory of God, in 
the face of Jesus Christ. 

May he keep you in his fear, and 
preserve you from falling, hold you 
in his right hand with the seven 
stars, and glorify the riches of his 
grace declaratively, in making you 
abundantly useful in comforting and 
building up his people in the most 

HP^Mm in j ii uippp 



holy Faith, in a day of trouble, re- 
buke, blasphemy and delusion. 

If you will take ihe pains to read 
this, you may dispose of it as you 

1 am, sir, yours in gospel bonds. 

Remarks. — Our dear brother West is 
not mistaken respecting the term Primitive 
in the title of our paper. Our desire is un 
der God to support that system of faith 
and practice whose fundamental principle 
is embraced in this short sentence: Our 
salvation is wholly of God, — in a word 
that system whose foundation were the 
apostles and prophets, whose corner stone 
was Jesus Christ, — which system was to the 
Jews, a stumbling block; to the Greeks, 
foolishness; to the Arrainians, contracted 
and devilish; and to the new schemers, lazy 
and Antinomian. — Ed. 

Buffalo, N. Y. March 15, 1836. 

Sir: 1 received the first and sec- 
ond numbers of the Primitive Bap- 
tist, and am very much pleased with 
what is contained therein — and 
should have written to you before, 
but I have been trying to get some 
more subscribers — but I find most 
men love errors better than truth. 
Your well wisher in the cause of 
truth. GEO. CLARKE. 

Mr. George Howard. 

{J^Israel hath cast off the thing that is 
good. — They have set up kings, but not 
by me; they have made princes, and I 
know it not: of their silver and their gold 
have they made them idols. Hosea, viii. 
3, 4. 

The church of God has never entered 

gift or deprivation. But she has not al- 
ways continued in the same orderly and 
obedient course in which she set out. She 
has never proceeded long, comparatively, 
without aberration from first principles. 
Hence, complaints against her make so 
large a proportion of the Old Testament. 
By examination it is found that most of 
her errors are committed under some im- 
posing ostent of piety and devotion. 
Worship was the apology fur the molten 
calf. Worship was also the apology for 
sparing Agag, and the best of the sheep 
and oxen. The same must be said of ali 
the idols made or adopted and worshiped 
by the posterity of Abraham. 

The heart must receive an adaptation 
to the worship to be performed, and fitted 
for the good to be enjoyed therein. But 
the appetites and passions of mankind are 
opposed to the worship of God. And as 
self denial runs through ali the gospel sys- 
tem of religion touching our conduct, men 
who indulge their own passions and appe- 
tites, soon feel the ordinances and com- 
mandments of the Lord to become irksome, 
and to seek to get rid of them without dis- 
pensing with their religion. But to re- 
ject the Lord's injunction is, to cast off the 
thing that is good, how pious soever a per- 
son may subsequently appear. £ ; o Israel, 
in deviating from the Lord's appointment, 
by elevating kings which he had not set 
up, and making princes without his knowl- 
edge, that is, without consulting his choice 
or following his direction, were wholly 
guilty of casting off the thing that is good. 
And although their worship was still going 
on, and their silver and their gold was em- 
ployed subservient thereto, it did not in 
the least hallow their crime, nor mitigate 
the justice of the charge laid against them. 
From the passage of scripture before us, 
and the accompanying remarks, which «e 
think are perfectly consistent with it, we 

on a new era or dispensation, without be 
ing thoroughly furnished from the Lord conclude that, no religious societies howe- 
withall necessary good for her faith and ver plausible and commendable with men 
practice. When entering on the former ! ll,e y ma >' be >— «° *eal however warm .- 
dispensation, she received from him the I 

form likewise of her civil government 
This being derived from him in the way of 
commandment, required correspondent o- 
bedience. Every thing received from 
him, in creation, providence, and redemp- 
tion, is good; whether it comes in the 
shape of promise or threat, law or gospel, 

may glow, with all the pecuniary fruits it 
may bear, — no idols however dazzling and 
fascinating in appearance, if they depart 
from Thus sailh the Lord, are able to 
resist the charge of guilt. — Ed. 

CyGuill produces shame, and shame 
inspires a desire to conceal ourtelves. 





Mysteries in Faith's extractions, way and 
walk, prayers and answers, heights and 
depths, fear and love. 


1 am most merry when I'm sad; 

Most full of sorrow when I'm glad; 

Most precious when I'm most vile; 

And most at home when in exile. 

My base and honorable birth, 
Excites my mourningand my mirth, 
I'm poor, yet stock'd with untold rent; 
Most weak, and yet omnipotent. 

On earth there's none so great and high, 
Nor yet so low and mean as I; 
None are so foolish, or so wise; 
So often fall, so often rise. 

I seeing him I never saw, 
Serve without fear, and yet with awe. 
Though love, when perfect, fear remove; 
Yet most I fear when most I love. 

All things are lawful unto me, 
Yet many things unlawful be, 
To some I perfect hatred bear, 
Yet keep the law of love entire: 

I'm bound to love my friends, but yet 

I sin unless,- 1 do them hate: 

I am oblig'd to hate my foes, 

Yet bound to love and pray for those. 

Heart-love to men I'm call'd to impart, 
Yet God still calls for all my heart. 
I do him and his service both 
By nature love, by nature lothe. 


Mysteries about flesh and spirit, liberty and 

bondage, life and death. 
Much like my heart both false and true, 
I have a name both old and new. 
No new thing is beneath the sun; 
Yet all is new, and old things gone. 

Though in my flesh dwells no good thing, 
Yet Christ in me I joyful sing. 
Sin I confesi, and I deny, 
For though I sin it is not I. 

I sin against, and with my will; 
I'm innocent, yet guilty still. 
Though fain I'd be the greatest saint, 
To be the least I'd be content. 

My lowness may my height evince, 
I'm both a beggar and a prince. 
With meanest subjects I appear, 
With kings a royal sceptre bear. 

I'm both unfetter'd and involv'd, 
By law condemn'd by law absolv'd. 
My guilt condign'y punish'd see, 
Yet 1 tne guilty wretch go free. 

My gain did by my loss begin; 

My righteousness commenc'd by sin; 

My perfect peace by bloody strife; 
Life is my death, and death my life. 

I'm (in this present life I know) 

A captive and a freeman too; 

And though my death can't set me free, 

It will perfect my liberty. 

I am not worth one dusty grain, 
Yet more than worlds of golden gain; 
Though worthless I myself endite, 
Yet shall as worthy walk in white. 


For the Primitive Baptist. 
north Carolina. 
Joseph Biggs, Sen. Williamston. 
Jo-ihua Robertson, Gardner 's Bridge. 
John "Bryan, Clark's Store. 
George H. Alexander, Columbia. 
R. M. G. Moore. Germanton. 
Benjamin Briley, Jun. Greenville. 
James Southerland, Warrenton. 
Stephen J. Chandler, McMurray's Store, 
John A. Atkinson, Be?isboro'. 
Jesse Gully, Averasboro'. 
Foster Jarvis, Swindell's P. O. 
Jacob Swindell, Washington. 
Benjamin Bynum, Speight's" Bridge. 
James Wilder, Anderson's Store. 
Parham Pucket, South Washington. 
William Exum, Waynesboro' . 
Francis Fletcher, Elizabeth City. 
Wilson W. Mizell, Plymouth. 
John Lamb, Camden C. H. 


Kemuel C. Gilbert, Sydnorsviile. 


William Moseley, Bear Creek. 
Robert Gillum, Fayetleville. 
A. Cleaveland, McDonough. 
James Henderson, Monticello. 
A. B. Reid, Brownsville. 
John McKenney, Forsyth. 
Anthony Holloway, Lagrange. 
Patrick M. Calhoun, Knoxville. 
Leonard Pratt, Mountain Creek. 


L. B. Moseley, Cahawba. 

A. Keaton, McConico. 

John Blackstone, Chambers C. H. 


James K. Green, 


Jas. Wilder, $5 

Geo. Neathercutt, 


Thomas Gibson, 1 

Joel Hines, 


Joel H. Barnes, 1 

Richard Rouse, 


T.J.Sullivan, 10 

Alfred EJlice, 


James Uelk, 1 

George Clarke, 


Wm. H. Holcombe, l 

Hezekiah West, 


Gracy Mooring, 1 

Jacob Proctor, 



The Primitive Baptist is published on the 
second and fourth Saturdays in each month, 
at One Dollar per year, payable on receipt of 
the first number. Six copies will be sent to one 
Post Office or neighborhood for Five Dollars. 

Communications must be post paid, and di- 
rected to the Publisher. 

. . . ... 


Misra© jby si&rsi lianirsraivir 


Printed and Published by George Howard, 


"Come out of l^er, my people*' 

VOL. I. 

SATURDAY, APRIL 23, 1836. 

No. 8. 



Revelations, xvi. 13 and 14: "And 1 
saw three unclean spirits like frogs come 
out of the mouth of the dragon, and out of 
the mouth of the beast, and out of the 
mouth of the false prophet. 14. For they 
are the spirits of devils, working miracles. 
which go forth unto the kings of the earth, 
& of the whole world, to gather them to the 
battle of that great day of God Almighty." 
{continued from our last.) 

The 5ih chapter of Revelations begins 
with — "And 1 saw in the righi hand of 
him that sat en the throne a book within 
and on the backside, sealed with seven 
seals. 2. And 1 saw a strong angel pro- 
claiming wilh a loud voice, Who is wor- 
thy to open the book, and to loose the 
seals thereof? 3. And no man in heaven, 
nor in earth, neither under the earth, was 
able to open the book, neither to look 
thereon." Here I must stop, to sketch 
again on this chapter. In the 4lh chapter 
and 2d verse, when a floor was opened in 
heaven, John saw one set on a throne, &c. 
to this personage he refers in the fifth 
chapter, in whose right hand was the book 
sealed wilh seven seals. This I feel un- 
der the necessity of explaining, because it 
is connected with my Froggery science. 
And first, he that sat on the throne was to 
look upon like a jasper and sard in stone; 
and further, there was a rainbow round 
about the throne in sight like unto an em- 
erald, &c. Now all this^was to show Je- 
sus was the throne of God, for the jasper 
stone was if my memory serves, the third 
stone in the fourth row of Aaron's breast 
plate. This stone is found in Armenia, 
the country not far from where the Ark 
rested on the mountain of Arrarat; it is al 
so found in Persia, and the land of Syria, 

India, &c; it has various colors, such as 
blue, green, red, brown, and white, and 
somewhat resembles the finer kind of mar- 
ble of different colors. The sardin stone, 
if I remember right, was the Very first 
jewel in the high priest's breast plate, and 
one of the foundations of the New Jerusa- 
lem city, (or church;) its color was that of 
a bloody red, all of which go to show the 
bloody sufferings of Jesus as a lamb, as if 
it had been slain in the midst of the four 
beasts and four and twenty elder*, which 
is made plain by the 6th verse of the 5lh 
chapter. The rainbow, a token of the co- 
venant between the Father and Son, as the 
rainbow was a token between God and 
Noah, that the flood should no more go 
over the earth to drown it; this rainbow 
was in sight like an emerald, that is, the 
covenant of Christ and his bloody suffer* 
ings is ever refreshing and confidential to 
the saints, that God will not be wroth with 
them nor destroy them because of their 
sins; for he has sworn to them that their 
salvation is as the waters of Noah to him; 
the emerald in color is a deep green, and 
is the most beautiful of oil the precious 
stones, and only excelled by ihe diamond 
in lustre. Here lei it be recollected, lhat 
Jesus Christ is both God and man; :js God 
he sits on the throne of glory, holding the 
book sealed with spven seals in his right 
hand; as man, he is as a lamb slain in the 
midst of the four beasts and four and twen- 
ty elders, or host of heaven; as man, he sits 
at the right hand of God, as united to him 
God in Christ; or, as J and my Father are 
one; or, as he that hath seen ir.e hath seen 
the Father, or in other words, he that hath 
seen me rightly, hath seen me to be both 
God and man. 

We now come to the book in the right 
hand of God, or of him that sits on the 
throne, seen by John when the door of 



lieaven was opened to his prophetic view. 
Now this boot was no1 ''ke one of our 
kind of books for shape, for you might 
take one of our kind of books and seal it 
with a hundred seals on the backside, and 
still you could look therein and read what 
it contained; but the books that people 
had 1700 years ago were different from 
ours, so then to the scripture and history 
we must go, to find out what kind of a 
book John makes use of in this metaphor. 

The most ancient way of writing, I 
think, was that of God's writing on two 
tables of sione, (perhaps marble,) on which 
God wrote the ten commandments and 
gave them to Moses. These tables of 
stone were records of the law, and laid 
up in the ark for safe keeping as a testi- 
monial record; but these could not be well 
called a book. After this, metal and wo*od 
were used to write on, but wood was in 
most general use. The leaves of trees 
were also used to write on, hence the word 
leaf is made use of in our sort of books. 
Bark of trees, linen cloth, leather or skins, 
seem to have been used by the Jews; but 
a more common way of writing books of 
ancient times seems to be on parchment, 
which was prepnred of the skins of ani- 
mals. Next the paper rush of Egypt was 
celebrated to write on: this was a kind of 
bulrush that grew on the banks of the riv- 
er Nile, in Egypt, which when cut in cer- 
tain lengths peeled off in sheets something 
like our Indian corn when cut before the 
tassel comes out. Bat now, paper made 
of cotton has the preference oi I all others. 

Ezra, vi. 2: "In the province of thp 
Medes, a roll, and therein was a record 
thus wriUen." Again — Isaiah, viii. 1: 
"Take thee a great roll, and write in it 
with a man's pen." Jeremiah, xxxvi. 2: 
Take thee a roll of a book, acid write 
therein. Ezekiel, ii. 9: "A hand was 
sent unto me; and lo, a roll of a book was 
therein." 2 Timothy, iv. 13: "Bring 
with thee, and the books, but especially 
the parchments." These texts I have ci- 
ted, with many others I could cite of like 
import, to show the nature of the book 
sealed with seven seal.-; and also to show 
and prove what I said, that all the meta- 
phors of John are equally dark lo us as 
that of the book. The lapse of ages has 
changed materially the form of books, but 
by reference lo the scriptures wc find that 
the Jewish books and writings were on 
parchment and their books a roll; or, they 
wrote and then rolled them up, written 

entirely on one side, so as when roiled up 
all the writing was within, just the same 
as if you were to write on one side of a 
sheet of paper and then roll it up, and as 
you rolled it up you on the first roll put 
on a seal on the backside, you rolled agaiu 
and put a second seal, you rolled again 
and then put a third- seal, and so on to the 
seven seals. Now this is the kind of book 
John as a Jew was acquainted with, and 
perhaps to such he alludes which the great 
God held iu his right hand; for you will 
observe it was written within, not with- 
out, and sealed on the backside, and not 
foreside, as you must do one of our hooks 
to keep it from being read. Now this roll 
or book was intended by John to contain 
God's purposes, decrees and providence 
towards his church and the nations of the 
earth to the end of the world. It being 
sealed with seven seals was to show that 
from this 5th chapter lo the end of the 
world were secrets to men, or in other 
words, all future things fiom the time 
Johu wrote were secrets to men, angels, 
or devils; and therefore, no man in hea- 
ven, earth, or under the earth could open 
the bonk, loose the seals, or read therein; 
for what angel, devil, or man can search 
the mind of God or know his purposes to 
his church or the nations of the earth? 
None, no not one; but the Lamb, who was 
with God in the beginning, and who is 
God and one of the three that bare record . 
in heaven. He can unseal and disclose 
the mind, purposes, and love of God to 
man, and make known God's judgments 
on nations before they fall on them, as he 
did to the Jews. For he has the keys of 
heaven, hell, and futurity, and thus he re- 
veals these future things to John, that he 
might reveal them to his church and the 
nations of the earth, what should belal 
them all along from the time John wrote 
to the judgment day. And 'among the 
rest of future things that were to come, 
were the three frogs. The rest of the 51 h 
chapter is taken up in describing the joy 
and praise it afforded in heaven, to see the 
Lamb take the book, &c. 

The 6th chapter opens with — *<And I 
saw when the Lamb opened one of the 
seals; and I heard, as it were the noise of 
thunder, one of the four beasts, saying. 
Come and see." Then you can see that 
the Lamb did not break all the seals at 
once; which he must have done if all the 
seals had been put on the outside of the 
folded leaf. Then this book had seven 


r SH.U.U ii ||B^ iu IMWJM II. , . I ,1 JUS 



seals, and reading between every seal; so 
lhat Jesus Christ broke, then read — then 
broke again and then read, and so on. 
Now for the first thing in futurity from 
the time John wrote. On breaking the 
first seal, the Lamb revealed as just at 
hand, a while horse, and he that sat there- 
on had a bow, and a crown was given un- 
to him and he went forth conquering and 
to conquer. Now what was this white 
horse, and who was he that sat thereon? 
(Jan yon tell, and not mistake? If you 
can't, I can; for you recollect what I told 
you in the outset, that I should try to 
make scripture and history interpret scrip- 
ture. Turn to the 19ih chapter and read, 
and there you will see this white horse 
and rider again, and his armies following 
also on white horses. The white horse 
was the swift, gentle, pure and peaceable 
gospel of Christ; the man that set on him 
wore a vesture dipped in blood, and his 
name is called the Word of God. So this 
puts the matter out of all doubt, that Jesus 
Christ was the man on the white horse; 
his armies that follow him, his angels to 
minister to the saints; and his ministers of 
the gospel on pure gospel principles and 
oot on money; his sharp two-edged sword, 
the word of God both law and gospel. So 
then this man was Jesus, who was Lord of 
Lords, and King of Kings. Read the chap- 
ter, and you will be satisfied I am righi. 
Then it follows that here John had a reve 
lation of the swift and speedy wide spread 
of the gospel, and the powerful aid of Je 
sus Christ's all conquering grace, and his 
goings forth with his first ministers to con- 
quer sinners and save their souls, after 
about the year SI and onwards; for this 
was about the time John wrote, or a 
little after, if my memory serves me. So 
thai John had a fair view of the many 
thousands of Christians that the Roman 
emperors destroyed, by this revelation, 
though then hid in futurity and the purpo- 
ses of God. The openins;«of the first seal 
then, showed to the church the secret pur 
pose of God towards her, in. her extension, 
growth, progress, numbers, by the aid ol 
Jesus and his gos.pel ministers preaching 
the word of t ruth to sinners', in his aid to 
them in going forth conquering and to 
conquer to the end of the world; and not 
to any fixed period, as others have it, in 
each seal. 

Then John saw a red horse, which was 
to show the church the road she had to 
travel was a road of blood, by the heathen 

emperors and others of the Christian name; 
and to show the church that persecution 
would be as strong, and as swift, and as 
speedy as the spread of the Christian 
church; that wherever found, persecution 
and blood would follow her, wiih the 
strength and swiftness of the war horse. 
This was the secret of God's purpose, re- 
vealed to the church under the second 
seal, for her warning. 

Then comes a black horse, and a man 
with a pair of balances in his hand to 
weigh wheat and barley by ihe measure, 
to show God's judgments of different sorts, 
and more specially famine, to fill men with 
fearful terror and mourning on the account, 
&c. This was the secret of (he third seal, 
all then hid in futurity to the church; but 
made known to John, to foretell the 

Then comes the pale hor«e, and the 
man's name on him was Death, and hell 
followed. This shows God's awful judg- 
ments on the chuich and mankind in gen- 
eral, that should come on the chuich and 
nations at some future time. This was 
the opening of the fourth seal, and also re- 
vealed the secrets of that age of the church 
and nations. 

Then the Lamb opened the fifth seal, 
and disclosed the secrets under lhat seal to 
John; which was to see the number of 
•iouls slain for the word of God, and aNo 
showing, lhat persecution should still g<> on 
to kill the saints as it had done before, and 
lhat they should rest until this was 
done, &c. 

Then comes the opening the sixth seal: 
''And lo, a great earthquake followed; the 
(gospel) sun became black as sackcloth of 
hair, ihe moon ("t he church) became blood, 
ihe stars of heaven (gospel ministers) fell 
to the earth, and the heavens deparled as a 
scroll." The whole frame of the gospel 
church was changed into quite a different 
form, from which Christ and his apostles 
first set it, &c. 

The seventh chapter opens with — "And 
after these things I saw lour angels stand- 
ing on the four corners of the earth, hold- 
ing the four winds of the earth, that the 
wind should not blow," &c. Now did 
not these four angels represent the minis- 
ters of Heathenism, JVlahometani«m, Ca- 
tholicism, and Protestantism, all by their 
false doctrines, worship, and various forms 
of false manner of worship and spurious 
doctrine, doing what they could to pre- 
vent the wind blowing — (that is, the work 




of God's spirit on the heart of sinners?) I 
wish I dare here enter on a detail of each 
of these enemies and opposers of God's 
spirit, hut dare nol, for want of room — 
for the very next verse proves the fact: 
"And I saw another angel ascending from 
the east, having the seal of the living God " 
This angel was to represent God's minis- 
ters, preaching the gospel from eastern 
Asia to the western Pacific ocean, saying: 
•'Hurt not the earth, neither the sea, nor 
the trees, till we have sealed the servants 
of our God in their foreheads" — (or hearts 
and conduct.) Then twelve thousand is 
put for all the chosen elected Jews, being 
a square and complete number of the mul- 
tiplication table; and then a great number 
of all languages, tongues and nations, &c. 
The balance of the chapter is taken up 
with their robes, and of the Lamb's feed- 
ing them, &c. 

The eighth chapter opens — "And when 
he had opened the seventh seal, there was 
silence in heaven about the space of half 
an hour. 2. And I saw the seven angels 
which stood before God; and to them were 
given seven trumpets." Now the secrets 
contained in the opening of the seventh 
seal, last to the end of the world, under 
the sound of the seven trumpets, &c. 

The ninth chapter opens — "And" the 
fifth angel sounded, and I saw a star fall 
from heaven unto the earth: and to him 
was given the key of the bottomless pit. 
2 And he opened the bottomless pit; and 
there arose a smoke out of the pit, as the 
smoke of a great furnace; and the sun and 
the air were darkened by reason of the 
smoke of the pit. 3. And there came out 
of the smoke locusts upon the earth,'' &c. 
Now all this is metaphorical language. 
The angel, God's agent to execute his 
judgments; the star that fell from heaven 
to earth, the first Universal Bishop, I'ope, 
or h> ad of the church; the key, like that 
given to Peter to bind or loose, the key 
of the Pope, the key given him of the de- 
vil instead of Jesus Christ, and unlocks in- 
to the church, purgatory, and hell, instead 
of heaven; » he smoke out of th* pit, the 
false doctrines and errors of the Popes, 
cardinals, monks. &c. that darken the gos- 
pel sun and air of the church, in doctrine, 
ordinance and discipline. 

I see plainly this won't do, to even 
sketch as much as I have clone; for it will 
lake up too much room, and detain me 
too !i; .g from Froggery, and therefore I 
must be more short until I come to the 

text. The rest of this ninth chapter con- 
tains much figurative language: scorpions, 
the shape of the locust as horses, crowns 
of gold, breast plates of iron, wings, sound 
of chariots, tails, five months, Abaddon, 
the four angels bound in the river Euphra- 
tes, breast plates of fire, of jacinth, and 
brimstone, &c. &c. all which are but em- 
blems chosen by the Holy Ghost to set 
forth the things that were to come, as to 
time, judgments of God, &c. 

The tenth chapter is taken up with the 
angel clothed with a cloud, the voices of 
the seven thunders, the eating the little 
book, &c. 

The eleventh chapter begins with — 
"And there was given me a reed like unto 
a rod: and the angel stood, saying, Rise, 
and measure the temple of God, (which 
means the church of God,) and the altar, 
and them that worship therein." The al- 
tar means the church's doctrines, and the 
worship their practical religious conduct, 
&c. And in the seventh verse, the same 
beast is mentioned as is mentioned in the 
text of the frogs; and as I shall, of course, 
in the explanation of the beast in the frog 
text, be under the necessity of referring 
to the llth, 12th, 13lh, 14t-h, and 15th 
chapters of this book, in order to explain 
things about the beast out of whose mouth 
came a spirit like a frog, 1 therefore shall 
omit any sketch on these chapters, and so 
shall come immediately in my next on 
Froggery, beginning with my text, &c. 
(to be continued.) 

Note. — I have obtained a frog, by its 
being plowed up. J. L. 


The salvation of the righteous is of 
the Lord. — Psulms, xxxvii. 59. 

No. 4. 
The human-effort folks in gene- 
ral, however, pass with little cere- 
mony over all such passages of 
scripture as the one quoted from 
Paul at the close of my last letter. 
(2 Thess. ii. 13.) They decline 
giving them much serious atten- 
tion, under the plausible plea to car- 
nal multitudes that there is contain- 
ed in them too much mystery. They 
insist upon it that God's purposes 



and decrees, his electing love, his 
predestination, his foreknowledge, 
his counsel of peace in the ancient 
settlements of eternity for the re- 
demption of his people, and all such 
iike mysteries in godliness belong 
alone unto God; and men are pre- 
sumptuous and out of the pathway 
of duty when preaching them, dis- 
cussing them, or even meditalmg 
on them, not withstanding they may 
shine for'h from every page in the 
Bihle as bright and as luminous as 
the noonday's sun. They argue 
that "to notice these important 
things in our intercourse wiih men, 
we destroy the success of the gos- 
pel and hinder men from procuring 
their salvation." Because in their 
opinion, "the gospel should be held 
forth to the unregenerated millions 
of Adam's posterity, free and un» 
trammelled with any thing like a 
degree of mystery or spirituality, 
more than what the carnal mind to 
which it is addressed can readily 
comprehend, for otherwise it would 
be idle to calculate upon success; 
inasmuch as the mind cannot trans- 
cend its own capacity and under- 
stand and perform things entirely 
. out of the reach of its very compre- 
hension." And in this last conclu- 
sion they are consistent, but the 
premises are incorrect. They ar 

purpose in the intent thereof. Sec- 
ondly to strip it of all spirituality, 
more than what the carnal mind of 
man can understand. Thirdly, to 
place its acquirement upon the same 
footing with the arts and sciences, 
or any of the ordinary attainments 
to which the human mind uncon- 
nected with the idea of, much less a 
belief in Christianity, may consist- 
ently and lawfully aspire. When 
all this is done they are ready for 
action. They professedly take the 
cause of God in hand, and with a 
zeal that the apostle would pro- 
nounce not according to knowl- 
edge, hurry it on to its final triumph, 
perfectly independent of all consid- 
eration whether God wills it or not. 
Having men's persons in admira- 
tion because of advantage, (Jude, 
16,) and their own glory in view, 
they altogether lose sight of the 
glory of God; and would deify them- 
selves by endeavoring to make all 
the hinges of man's salvation turn 
upon the pivot of their high, mighty 
and stupendous efforts, and the un- 
enlightened principles alone of hu- 
man reason. 

Bro. Bennett, such are the signs 
of these times; such aro the clouds 
by which the church is enveloped; 
and such is the nature of that delu- 
sion, awful to relate, which the dev- 

gue further, "that God cannot be il has cast on the minds of men in 
sincere or consistent with himself, this day and generation, for extent 
in causing his gospel to be proclaim- and universality like unto mighty 
ed to men and hold them account- floods and seas of error coming up 
able for the neglect of it, if their ca- upon the whole earth; and wo, wo, 
pacity at the same time is not suffi- j the day, such is the case that, the 

cient to understand the hidden 
things of it." Therefore to remove 
all difficulties and make things 
plain they proceed to curtail it, and 
taper it down by lopping off a little 
here and a little- there. Such as for 
instance to divest it first of all prin- 
ciple by which God may be suppo- 

people love to have it so. They 
have almost and altogether lost 
sight of the doctrine of the text, and 
delight to glory in their own shame. 
And according to the high privile- 
ges enjoyed by the present genera- 
tion of men, they seem to be more 
disposed to gainsay or disregard the 

sed to have a choice or particular doctrine we are upon, than any of 

L-^i" *L.° . T«. ^ _.-«. _ 



their predecessors. The ancient 
nations of the Gentile world, up to 
the advent of the Messiah, had 
much more reason for their disre- 
gard of God's salvation. The des- 
cendants of Abraham, for many 
hundred years, were less guilty; he- 
cause notwithstanding their heaven- 
ly instructions the vail of Moses 
was ever before their eyes, and they 
were surrounded on every side Willi 
the grossest idolatry, and had not 
such bright examples to follow. 
The inhabitants of Sodom and Go- 
morrah, and the cities of the Plain, 
had a more reasonable excuse for 
their neglect of God's salvation 
than the men of this generation, be- 
cause the Sou of God had not come 
down in visible shape to earth, and 
the doctrine had not been so often 
preached to them; consequently, 
they could at best have seen it as 
but through a glass darkly. The 
Gentile nations immediately suc- 
ceeding the holy incarnation, were 
much more consistent in their neg- 
lect of, or opposition to, God's sal : 
vation than those of the present age 
to whom wo allude; because they 
had not then given their assent to 
the truth and divinity of Christiani- 
ty, and were under the overwhelm- 
ing influence of the heathen mytho- 
logy. But most of civilized Europe 
and America, in our age of the 
world, are relieved from many of the 
disadvantages and insuperable ob- 
stacles that surrounded their ancient 
predecessors. So much so indeed, 
that they have either tacitly or pro- 
fessedly come into the measure of 
the Christian cause, and thrown 
aside their weapons of opposition. 
But while in the very act of doing 
bo, and during the whole course of 
their lives under a profession of its 
influence, oppose wiih untiring hos- 
tility the quintessence of that very 
doctrine which they have espoused ! ! 

Here's marvellous consistency for 
you. What would you think of u 
mechanic who should attempt to 
build a bourse in the air, without any 
'corner stone,' or edifice for it to 
rest upon? Or, what would you 
think of the wisdom of one who had 
a house partly reared, but who now 
forsooth for every piece of timber 
he placed on top, he takes away 
one from the bottom? when do they 
suppose he would get it completed'! 
We answer for them; just about as 
soon as they complete God's build- 
ing of mercy, by building and build- 
ing, and plastering and daubing up- 
on the sandy foundation of their 
own human reason; and setting at 
nought the elect and precious cor- 
ner stone of Jesus Christ's righte- 
ousness. They will when but too 
Jale perhaps, discover to their great 
consternation, that "The stone which 
the builders rejected, the same is be- 
come the head of the corner." Luke, 
xx. 17. And then will their beauti- 
ful castles speedily vanish into thin 
air. But what authority have these 
wonderful workmen, to attempt 
building God's house at all? So far 
as the members of Christ's mystical 
body are to be brought in, and the- 
true church of Christ finally built up 
and crowned with glory, for gran- 
deur and beauty like unto the holy 
city New Jerusalem, descending 
from heaven prepared as a bride 
adorned for her husband. Rev. xxi. 
2. I say so far as these things are 
to be accomplished, I hey have about 
as much control over them as they 
have over the light of the sun, that 
Sheds his rays o'er all the earth, or hides 
his head at God's commands. 

Or, about as much have they to do 
with building up God's spiritual tem- 
ple, as they have control over the 
penetrating, irresistible, renovating 
ind almighty operations of God the 
Holy Ghost. C. B. HASSELL. 



Slate of Tennessee, Roane county, 
March 23, 1836. 

Dear brother Editor: I have for 
some time wondered at our Baptist 
brethren, when 1 think of the differ- 
ence in their sentiments; and it 
looks to me inconsistent to say that, 
we believe God was in Christ re- 
conciling the world unto himself, 
"in whom we have redemption 
through his blood, the forgiveness 
of sins, according to the riches of 
his grace;" and we further believe 
that, he " predestinated us unto the 
adoption of children by Jesus Christ 
to himself, according to the good 
pleasure of his will; we believe 
Christ is the head of the church and 
she is his body, and members in 
particular, bone of his bone and 
flesh of his flesh; and we do believe 
that lie will save his people from 
their sins, and finally save them 
with an everlasting salvation, world 
without end" — and then to sayj we 
believe that thousands of souls are 
going to hell for the lack of the 
gospel !!! 

Again: I have wondered that 
there was not a man that would 
stand up and defend the rights of 
the church. I was almost ready 
last summer to conclude that, I on- 
ly was left a Calvinist, and they 
sought my life to take it away; but I 
was agreeably disappointed, as the 
churches in the liiwassee Associa- 
tion, of which I was a member, de- 
clared non-fellowship with mission- 
ary and all other filthy lucre socie- 
ties of the present day. I am hap- 
py to state to you that, I have been 
looking over your papers, the Primi- 
tive Baptist, Jbr the last week, and 
was very much pleased with them. 
I hope and pray God that they may 
be instrumental in doing much jjood 
to the church in the present day. 

T am, dear brother, yours in gos- 
pel bonds, A. V. FARMER. 

Pittsylvania, Vu \ 
April 2d, 1836. , 

Brother Editor: I have sent you 
these few lines for your inspection 
and correction; and if you think 
them worthy of a place in your val- 
uable paper, the Primitive Baptist, 
you can give it there. Your paper 
is worthy of a better piece than I 
can write, for I am but an indiffer- 
ent scholar at best; but I am a friend 
to your paper and the doctrine 
therein contained, therefore I tho't I 
would throw in my rnite, be it ever 
so small. 

The Plain Truth. 

I shall not begin with the Lord's 
ministers, but with the devil's priests 
— and tell some of their tricks, and 
wish the people to judge of what I 
say according to the scriptures; for 
what 1 say shall be the truth, to the 
best of my knowledge. And if any 
person wants to know any ihinf 
more about it, let them come to me; 
for I shall state nothing but what 
happened near home, and I think I 
can tell them what they do not wish 
to know. First, I was at a Metho- 
dist meeting once, and when tho 
class met I staid in; and when their 
laced-jacked priest, or dandy, for so 
he looked to me, began to enquire 
of his brethren and sisters for mo- 
ney, one of the sisters did not pay 
him any thing, and he in a very 
rough manner spoke to her, which 
expression astonished me. He 
said, if 1 was a young lady, before I 
would sit in class meeting and not 
pay my quarterage, I would knit 
my fingers off to the bone. When 
I heard this I was astonished, for 1 
thought he did not tell the truth, 
and now I do not believe it; neither 
do I believe that his brethren all be- 
lieved him. But I want you, my 
readers, to judge whether he told 
the truth or not; and whether he did 
not act more like a devi!-madc 



priest, than like a God-made minis- 
ter. 1 think he did, for it appears 
lhat he cared not for her nor her 
feelings, so that he got the money. 
I say a fig for his charity. From 
this and other circumstances, I be- 
lieve their aim is to make money, 
by pretending to preach or by mar- 
rying rich wives. Ladies, beware 
of such money-begging priests. 
Sisters, you should not be quite so 
fond of these black-coated preach- 
ers of the wicked one. Get their 
characters first, and that not from 
them; for if you are a missionary, 
so are they; and if you are an old 
school Baptist, and they find that 
cannot turn you, they can turn them- 
selves; for I believe they are double- 
minded men. I believe they are 
just like Saint James said double- 
minded men were, unstable in their 
ways. This is my own opinion 
concerning these biack coats, and 
you are welcome to yours, and I 
pray the Lord to give you a correct 
one; for I don't think that there is 
any other power that can give it. 

Again: I was in class meeting 
and their priest came round with 
his paper, to get the brethren and 
sisters to subscribe what they were 
willing to give him for the year; 
which they did, and liberally enough 
too. One good old citizen, a neigh- 
bor of mine, subscribed $2 — he 
went on la the sisters, and present- 
ly he came to the wife of the old 
gentleman who subscribed the $2, 
and asked her to subscribe; she told 
him her husband had subscribed for 
Iter — he appeared to be astonished, 
and said, in North Carolina where 
I rode last year, every one subscri- 
bed for themselves, and tiot one for 
all. fie still insisted on her to sub- 
scribe, until she told him she could 
not. I felt bad, and I wish you my 
friends, to think how you would feel 
in the same situation; and then you 

can tell something of the feelings of 
this old gentleman, if he had any 
feeling. Some of these kind of 
men have been priest-ridden so 
long, that they scarcely can feel 
when they are spurred. I again ask 
you to think of the conduct of this 
priest, and search the scriptures and 
see if that was the conduct of the 
gospel ministers in their day, or 
even in this day. I trow not. 

I hope lhat the Lord has taught 
me a better way, and a more sure 
way, than to believe every one that 
says-— Lo, here is Christ; or, lo, he 
is there. For the word of God 
tells us plainly, that such false tea- 
chers should arise, and cause here- 
sies among us. Now if all are 
right, as some vainly suppose, then 
false prophets are not in the world; 
but I believe the word of God, and 
believe that there are false prophets 

I will now conclude my little 
piece by asking the Lord not to let 
it be published, without it should be 
some advantage to his cause — 
fori know unless the Lord does in- 
struct me right, I shall always err. 
Then let no man glory in man, but 
let him that glorieth glory in the 

From the Signs of the Times. 

Strikers Ville, Pa. Feb. 9, 1836. 
Brother Beebe: Please to correct 
an error in my last communication 
upon the subject of "Controversy." 
The error to which I allude, you 
will find on the 12th page of the 
present volume, and in the article 
over my signature headed "Contro- 
versy," 3rd paragraph and 7th line, 
where for "discussion" it should 
read, division. I would not trouble 
you with this request, did 1 not view 
the mistake as too important to be 
passed unnoticed; first, because it 
conveys an idea entirely different 


from What 1 intended, as I do not, ^'es with whatever they needed-money not 

. ,. c ttT • C excepted,— and then makesthis his definition 

view the subieot of "Laying on ot , l . . „ . . .. , . 

v^nr »'o >-" u j^* _ J <r> ot " mlsS ionary society," we then admit his 

hands,' too trifling to justify a dis- tion to be MronE . But if he means 

cuasion. And again, it conveys a 
reflection upon those brethren who 
have engaged in the discussion of 
the subject, than which nothing is 
more foreign from my intentions. 
Yours, in unabating esteem, 


TARBORO', APRIL 23, 1836. 

37"The Editor of the Christian Index con- 
tinues in the succeeding number his remarks 

"Missions old as Christianity." 

We say remarks, for he neither begins nor 
ends with scripture proof, nor solid arguments 
drawn from that source. To the objection of 
the opponents to missions, i. e. "that we have 
no evidence that missionary societies were 
formed, or that money was collected to carry 
on these operations," his reply commences in 
these words: — 

"First, the history of the case, if there 
were no other evidence, furnishes a strong 
presumption, that the disciples at Antioch 
considered themselves as a Missionary So- 
ciety, and that they gave money to defray 
(he expences of those whom they sent a- 
broad to preach the gospel." 

It is at once perceptible that our missionary 
advocate has managed the case with artifice 
and disingenuity. First, to the acknowledged 
objection, namely: "we have no evidence that 
missionary societies were formed," he has ad- 
ded an assumed one, — "Nor that money was 
collected to carry on these operations." For 
the objectors to missions have not, so far as we 
know, denied, that the apostles travelled, and 
preached, and received assistance from Anti- 
och church, and from others too; nor have 
they denied that they received pecuniary as- 
sistance from them. Secondly, after laying 
down his principle and availing himself of an 
assumed objection which is susceptible of re- 
futation, he has brought forward no proof to 
establish his principle but presumption; he 
says, strong presumption. As he presumes the 
disciples at Antioch considered themselves as 
a missionary society; if he means only that 
they sent Saul and Barnabas away by divine 
authority, and that they supplied these apos- 

presumption to oe strong, 
an institution organised and conducted accord- 
ing to modern practice, his presumption in or- 
der to render it strong must receive aid from 
some other quarter than the scriptures, or 
reasonings deduced therefrom. 

The writer in question, as if aware that the 
proof he had adduced would hot fortify him in 
his position, says, "We are however not left 
to rely upon presumptions, and inferences in 
the case before us." We would ask, what 
then? After such an assertion, we had a right 
to expect proof direct, stronger than demon- 
stration. But when his evidence is produced, 
it is found to be from 2 Cor. x. 13, 15, 16— 
which reads as follows: 

<T3. But we will not boast of things 
without our measure, hut according to the 
measure of the rule which God hath distri- 
buted to us, a measure to reach even unto 

15. Not boasting of things without our 
measure, that is, of other men's labors; 
but having hope, when your faith is in- 
creased, thai we shall be enlarged by you, 
according to our rule abundantly, 

16. To preach the gospel in the regions 
beyond you, and not to boast in another 
man's line of things made ready to our 

Now we would ask what this quotation has 
to do with the present missionary system! 
What kind of evidence is this, if it is not of 
the presumptive nor inferential? The writer 
before us has declined calling it positive proof 
— and prudently too. If this be the strongest 
scripture testimony in favor to modern mis- 
sions, (and we believe it countenances them as 
much as any other,) it is time the advocates 
thereof should cease endeavoring to conform 
the scriptures to the reputed benevolent insti- 
tutions of the day; and, if they must prosecute 
the mission cause, to try to conform it to scrip- 
ture warrant. And we repeat, what has any 
thing, or all, that is said in the article before 
us to do with the present system of missions! 
We admit, beside, that the apostles were callr 
ed and sent of the Lord, that the church at 
Antioch, charged by the Holy Ghost, ordain- 
ed, and indirectly sent them to preach, — that 
that church might have supplied them wiih 
money, — that other churches ministered, per- 
haps money, and certainly, other necessaries; 
thut they preached to the GtRtiles; and at 



times reported their success or the work of 
the Lord to the brethren. 

But the churches had nothing national in 
their constitutions, as the Jerusalem, or Jude- 
an Missionary Society, — they made no approa- 
ches to a union of church and state, — they had 
no religious society except the church, — they 
did net say to the world, come join in member- 
ship with us for so much a year; be a life 
member, a director, or a life director for so 
much paid down, — they did not admit men 
who, as to rayjeneration, neither feared God 
nor regarded man, to participate in the man- 
agement and direction of religious affairs, nor 
give them worldly titles of honor, — nor ap- 
point any of their number to travel, form soci- 
eties, ::nd beg money for the rest. Yet all 
these things are practiced by the missionary 
v)cieties of later times; and form a considera- 
ble part of their system. — Ed. 

J/cw means devised. — It seems, a Mr. 
Heard, willing "to assist in building a meeting 
house in Alabama," procured the engraving of 
Mr. Jesse Mercer's likeness, and sold it to ob- 
tain funds for that purpose. Does, or does 
not, this resemble the sale of relics in the Ro- 
mish church? What tendency is such a prac- 
tice likely to give to the mind and religion of 
the seller and the purchasers? Can it, in its 
nature, bear the faintest appearance of idola- 
try? Would they deem it proper under any 
pretext, to procure and preserve in their 
dwellings or meeting houses, the graven image 
or sculptured statue of Jesus Christ? If not, 
do they not in this case honor the creature 
more than the creator? This, and all other 
things considered together, we think it not nn- 
likely that there is at this time a prevailing 
disposition to fall back from the substance of 
Christianity to the shadow: or rather, from 
the power of godliness to a form thereof, and 
from a powerless form to idolatry itself. — -Ed. 

"Beef!" "Money!" "Wolf!"— Among 
professors of religion, the present is truly 
a time of excitement. So general and so 
extensive lias it become, that men of all 
denominations are hurried away from one 
extreme to another, until they are almost 
or altogether unprepared to understand 
each others motives, and judge candidly 
each others words and actions. One dis- 
covers in another an unchristian spirit, and 
in his haste and promptitude to rebuke him 
exhibits ail the symptom? of the same spi- 
rit. Even the aged with whom there is 

wisdom, have not escaped the baleful and 
morbid influence of this excitement. Men 
whose even deportment has rendered them 
proverbial for moderation and affability, 
have, in the wide spread current of heated 
zeal, taken advantage of their long experi- 
ence and the veneration of hoary locks to 
turn Christians into ridicule. Hence the 
opposers of missions, while faithfully warn- 
ing people against the root of all evil, and 
fearlessly pointing its hurtful effects when 
made the indispensible handmaid of sprea- 
ding the gospel and promoting the Chris- 
tian religion, are represented in the atti- 
tude of the Scotchman in Virginia, crying, 
"Beef! Beef!! Beef!!!" Yes: while the 
Holy Ghost has declared that, the love of 
money is the root of all evil — that piererng 
sorrow follows its cravings — that for it, 
Balaam assayed to curse Israel, Judas sold 
Christ, Simon Magus was cursed, Achan 
burned, — and while he has exhorted the 
man of God to fee these things, — if we re- 
mind the church of these solemn premoni- 
tions, immediately is heard after us the cry 
of the Scottish farmer, "Bee(\ Beef!! 
Beef!!!" They often tell us, Christ said, 
Go into all the world and preach; but they 
never tell us he said, Freely give. They 
tell us the heathen call missionaries, "Je- 
sus Christ's men." A reasonable conclu- 
sion is, they must have taught the heathen 
to call them so. They tell us the heathen 
say, "we are sinking to hell." This also 
is repeating what they have learned to say: 
for it is the fiery edge with which the mis- 
sionaries are wont to point their arguments 
ere they cross the ocean. They frequent- 
ly tell us, Paul said the laborer is worthy 
of his hire, but not once that Christ said, 
the hireling careth not for the flock, but 
fleeth because he is an hireling. They tell 
us that the gold and silver are the Lord's, 
but omit to mention that the Holy Ghost 
has bid the man of God to flee them with 
the lusts and cravings thereof. It is ex- 
pressly called filthy lucre. The Holy 
Ghost well knew it could not be largely 
used for religious purposes by the church 
without defiling her: he therefore pro- 
nounced it filthy. But because we pre- 
sume to maintain the honor of this blessed 
inspiration, straight we are lampooned in 
the following language: "A sullen mur- 
mur is heard from some selfish bigot, say- 
ing, money! money! money!!!"' It is de- 



clared of the Bible defenders, the opposers 
of the new doctrines, that, "they are per- 
petually complaining that a small pittance 
of money should be given for the support 
of missions." We can not persuade our- 
selves that, the missionaries seriously be- 
lieve our objection to missions lies in the 
expending of money alone, nor in the bare 
circumstance of its being applied to their 
benefit and support. But if they do be- 
lieve so, we can rectify their mistake. 
We object that, it is reproachful and cri- 
minal for men professing godliness to pros- 
titute the gospel and the Christain religion 
to the base purposes of monied instutions 
and mercenary hirelings, and to make a 
complicated begging and sale traffic of it. 
That ministers of the gospel should be en- 
couraged to sell it, and men of the world 
importuned to buy membership in societies 
to support it, is abominable. How the 
money of our country is to be circulated 
and expended, and by whom received, 
concerns us not; and be, who imputes to 
us a counter sentiment, does it at his own 
risk. For when we speak of the amount 
and waste of money on missionary pro- 
jects, it is considered in connection with 
bible torturers and the sordid plans under 
the name of benevolence and piety for se- 
curing it. 

But brother William Mosely, for simply 
stating ingenuously, the prospect of suc- 
cess in publishing a newspaper which 
might concentrate the views of brethren, 
and afford scope for free discussion, is 
jeered with the name of, "celebrated anti- 
missionary champion of Georgia." and re- 
torted with, "Wolf! Wolf!!" While they 
are fleecing sheep and goats with the 
shears of religion, (after having broken 
through the wall of Bible warrant,) and 
devouring the flock with the jaws of divi- 
sion, we justly say, Wolf. But to be even 
with us, one has discovered a society com- 
posed of newspaper subscribers, and ano- 
ther retorlingly shouts, Wolf, a'fter it. 

Brother Joshua Lawrence too is jibed 
with, "ay, the patriotic Joshua," for da- 
ring to oppose the learned corruptions and 
accomplished craft of these days. Read- 
er, we leave you to make your own com- 
ment. — Ed. 

ft?" A correspondent of the Christian 
Index over the signature of Piiilooi, has 

discovered arguments against the Primi- 
tive Baptist, which it seems in his own esti- 
mation, are perfectly conclusive. He af- 
firms there is no scripture for Primitive 
Baptist, and consequently, that our argu- 
ments of this kind against the lucre institu- 
tions, fall with all their force against our 
paper. Now considering the heated zeal 
which is exhibited in originating and car- 
rying on these moving idols, it is not to be 
admired, if Philom really thinks there is 
an analogy between them and our paper; 
and declares the sending abroad a news- 
paper to subscribers, to be the same thing 
with religious institutions to beg money for 
the Lord, to give the heathen to him for 
it, and convert the world. Philom also 
affirms that, "the friends of the Baptist 
maintain that attempts to convert the hea- 
then are wrong," he. Perhaps his quill 
was from the left wing, as it has made au 
awkward turn. We know no friends who 
maintain such a position. But they do 
maintain that it is wrong for men to per- 
suade the world that, the church and 
world conjunctly, with money in hand, can 
convert the heathen and the world. Phi- 
lom asks, "what else our subscribers can 
be considered but a society to sustain our 
paper;" and declares, "our own doctrine 
condemns us." Indeed! He who is wont 
to consider the many anomalous societies 
of the age as scriptural, and as forming a 
true copy of apostolic practice, may easily 
bring his imagination to form a society 
out of newspaper subscribers; and like 
Philom, quote tills scripture against them: 
"Thou that preachest, a man should not 
steal, dost thou steal?" He gives us a 
grave hang, by asserting, "there are non- 
professors among' our subscribers!" He 
would know whether "none of our mem- 
bers mingle with non- professors in dra m 
shops?" Ans. Yes, a ftw of them: and 
when one has dram'd too much, we put 
him from among us. And some of thewi 
formerly mhigled with them in swindling 
shops: ["benevolent societies:"] and we 
withdrew from them. And we think the 
people of Georgia, and elsewhere, would 
do well to follow the example. 

Again, he says, "But who are more 
sturdy beggars than they? They send 
their papers for money, and encourage 
beggars to sell the pipers at nearly 20 per 
cent, usun; fur lie who procures six sub- 



scribers, lias one copy gratis." Well ! I ancy of our principles and practice, while 
well ! diminishing the subscription price is we hold that, the spread of the gospel and 
usu-fy ! '"There is not a minister among promotion of vital godliness, by the union 
iheiu of ripe scholarship, &lc." No, no: pof church and state, the blending of pro- 
we have none of us ever, immured our- fessors and non-professors in societies pro- 
selves in a Theological Seminary, nor i fessedly religious, the hiring of beggars to 
been trained to the scholastic divinity of roam the country to collect money, for 
popish vassals and mercenaries, nor mas- their support, the peddling upon tracts and 

tered the profound scholastic theology of 
the schoolmen, nor brightened the halo 
round the temple of science. We will not 
deceive Philom nor ourselves: we confess 
we have become fools. "Let no man de- 
ceive himself. If any among you seemeth 
to be wise in this world, let him become a 
fool, that he may be wise." 1 Cor. iii. 18. 
He considers our paper "as a last despe- 
rate struggle in the Southern States" — but 
alas we have "no scripture for it," and so 
he infers it will fail." — we "may influence 
some ignorant people," who cannot discern 
the in ongruity of "our principles and 
practice;" but "enlightened people will 
easily see this." He thinks "some of us 
engaged in the publication play upon the 
credulity of the ignorant to get their mo- 
ney" — (Bro. Lawrence has neither receiv- 
ed, asked, nor desired a cent of the pro- 
ceeds of the Primitive Baptist) — that "the 
Kehukee £ol'ks have been so soundly drub- 
bed both in Georgia and North Carolina" 
— "North Carolina is missionary" — "Mr. 
Lawrence and his associates will again 

Bat why all this about our paper! Be- 
cause \l puts not into their mouth — because 
we will not flatter them in their enlightened 
and subtile religious swindling and holy 
frauds — because we will not be decoyed 
from the truth by soft words and fair 
speeches, nor driven from it by ridicule 
and sarcasm — because we promptly expose 
their corruptions, and honestly tell their 
faults. Yes, because we, without the au- 
thority of inspiration, will not deceitfully 
ry,go and prosper, they would feed us 
with the bread oj affliction anql water of af- 
fliction, till they return in peace. No, sirs. 
So far as the cause of truth and truth's 
Lord are involved, we will defend our- 
selves from the aspersions of deluded per- 
sons, and from the charges of infidelity 
and immorality, and still cry to the decei- 
ved and the weeping groaning children of 
Go 1, Coma out of her, my people. But 

other things, the selling of memberships 
in societies for money, the creating of offi- 
ces and grades in them according to 
amount paid in, the erection of schools to 
study the gospel in, and the commanding 
to abstain from drinks, are all unscriptu- 
ral, — and that we oppose them according- 
ly; and the "ignorant" and the credulous 
will be duped by these things. Consider 
these things, brethren, and make up your 
mind. Let him that hath ears, hear. 

In conclusion we would say, if the en- 
lightened will detect our inconsistency, 
they did not need that Philom should point 
it out; and consequently, he has laid them 
under no obligation to him: and if only 
the credulous and ignorant are played up- 
on by our paper, then he can lose nothing, 
since he cannot want such in his ranks. 
What object had he in view? Perhaps, to 
call us — ugly. — Ed. 

Fellowship without union. — From edi- 
torial remarks in the Biblical Recorder of 
March 9, we copy the following: 

"First — the association, as proposed by us, 
was designed to be altogether a local affair.— 
It was intended chiefly for the Neuse and 
Contentnea associations; but it was thought it 
might include some from the Goshen, Kehu- 
kee, and Tar River. Beyond this we had no 
thought of extending its limits— much less did 
we think of recommending it as a principle of 
action for the whole State. Second-— we had 
not the remotest idea that it should form a 
bar to communion, or to the kindest inter- 
course between the new and the old associa- 
tions. Nor had we a thought that it would 
imply any want of respect or of good feeling 
towards our opposing brethren. On the con- 
trary, it was supposed that the measure con- 
templated, would be equally an accommoda- 
tion to both parties. And so far from break- 
ing fellowship with the old associations— so 
far as our plan was concerned, and so far as 
we can see now— those churches forming the 
new association, should they think proper, 
might retain, their filaces, as at present, in the 
old associations." 

How it could happen that the Editor of 
the Recorder should not have the remotest 

i d i a that the course proposed would form 
then the enlightened will see the discrep- no bar to communion, we are at a loss to 



determine. For leaving out of sight 
those passages of scripture which require 
the church to be of the same mind and 
same judgment, to walk by the same rule, 
and mind the same thing; vet the exist- 
ence of well known facts, setting forth the 
essential difference between missionary 
churches, and those opposed to modern 
missions, appears to us to form the founda- 
tion for more than a remote idea, that a 
bar to communion will be the result. We 
are equally at a loss to know how he could 
suppose it would be an accommodation to 
both parlies, to keep up a union [in name 
and partly in form,] while some of the 
churches might be actively employed in 
promoting missions, and others might feel 
from principle and scripture that it is a du- 
4y not merely to stand aloof in silence, but 
to step forth to oppose them. If churches 
or Associations cannot worship and act 
alike in the same meeting house, we cannot 
conceive how they can derive comfort, and 
receive accommodation, from the reflec- 
tion that they are united, while in full view 
of the fact that they are severally pursu- 
ing religious practices which are at war 
with each other. The missionary church- 
es might "retain their places, (communion 
we suppose,) in the old Associations," — 
under very different religious practice! 
Now if the Editor of the Recorder thinks 
thai this state of things ought, or evefl can, 
exist long, we will say, we are of very -dif- 
ferent opinion: for that union which is es-> 
sential to communion would be impaired; 
and we should soon behold a fraternity, 
holding communion without union. 

As it respects the Contemnea and Ke- 
hukee Associations, we hope that whatever 
may have been designed for them, or any 
portion of them, either in kindness or oth- 
erwise, will be received with a becoming 
spirit. If there are any within the bounds 
of these Associations, who prefer to be 
connected wiih a missionary body, every 
principle of right demands that the Asso- 
ciations should not attempt to detain them. 
It would be a mutual accommodation and 
a mutual satisfaction, for such as are 
cramped and dissatisfied (if any there be,) 
to attach themselves to bodies with which 
they could enjoy more unity and more 
liberty. This is their indisputable right. 
And'on the other hand, if there are any in 
the limits of the Raleigh, Neuse, and Gos- 

hen Associations,* who are grieved with 
that redundancy of religious zeal which 
is manifested in the patronage of "the be- 
nevolent institutions" around us, and 
wounded with their wide departure from 
the apostolic and authorized method and 
means of spreading the gospel, we hope 
that said Associations will not try to de- 
tain them, and that the aggrieved parties 
will not suffer themselves to be deluded by 
specious arguments, but that they will 
seek the society of the primitive Baptists 
or ancient order of Christ's disciples. And 
if they can meet them but once a year, we 
pray and trust that their company, bv meet- 
ing and communing together is the scrip- 
tural way, will be blessed of the Lord to 
each other, in consolation that shall last alt 
the time of their long separation. 

*Mr. Josiah J. Finch, in a letter to the Edi- 
tor of the Recorder, proposes that the three 
Associations last mentioned he united intoorie 

Joncsborough, Jrfferson County, ) 
Alabama, March \$0, 1836. \ 
Brother Editor: 1 will hern drop 
a few lines, which I hope you will 
give a place in the Primitive Bap- 
fist. A little over four years 
ago I attended a meeting near 
where I now live, at which lime I 
hope that I was brought to see that 
I was a lost sinner; and a short time 
afterwards I was made lo rejoice, 
believing that God for Christ's sake 
had pardoned my sins. In Nov. 
1831, I was baptised. In 1834, was 
licensed to preach, and shortly af- 
terwards I was ordained. Since 
that time 1 have been endeavoring to 
preach Christ and him crucified. 
For the last twelve months 1 have 
devoted the greater part of my time 
in trying to contend earnestly for (he 
primitive failh. I am but young jn 
years, and but a minor in the gos- 
pel; yet 1 think 1 have learned one 
thing, (that is,) all that will live 
godly in Christ Jesus shall suffer, 
persecution. We are in the midst 
of a world of opposition. Christ 




says, Marvel not if the world hate 
you, for it hated me before it hated 

There is great contention in the 
Christian world at this time, pnrti- 
cularly among the Baptist denomi- 
nation. Some are crying, Lo, here 
— and lo, there. Does not Paul 
tell us of these characters in the last 
times? then let us not follow their 
pernicious ways, hut let us go lo the 
old Bible, that tells us enough. 
Does it not tell us thai, the Lord 
will enrrv on his own work, and that 
in his own time all his elect shall 
be saved? What has got into the 
Baptists of this day? Some of them 
seem to think thai God won't save 
his people: they are crying that, 
sinners are going to hell, as if they 
thought there was danger of some 
going to hell whom God intended 
should go to heaven. Now, broth- 
er Editor, have not such Baptists as 
the above named, departed from 
the primitive faith? Have we any 
need to fear that the Lord will not 
carrv on his work? I think not. I 
think some of our brethren of the 
old stamp have some unnecessary 
fears, about the missionary schemes 
of the present day. Although there 
is much craft practiced at this lime, 
I believe that ihe Lord is able to 
blast it in an instant. Then let us 
not bother our brains about these 
fellows, for the Lord in his own 
time will put ihem down. 

Brother Editor: I would be glad 
for you to give us your views, telling 
us how we should do towards those 
who advocate missionary matters; 
fori am right in the midst of them. 
J'lease give me some direction 
how I must act, for it seems to me 
that the missionaries will take the 
country; for they have some scoring 
preachers, who can almost make 
the acorns full before they are ripe. 
Then you will suppose that ^ fare 

but middling, yet I feel resolved to 
contend for the good old way. 


A'cwf/rfc-A brother requests us (n 
give him our views of the manner in which 
he should act towards those who advocate 
missions. In reply we would say — 

Upon ihe introduction of missions and 
similar institutions into this country, bro- 
therly steps were taken in all cases, (so far 
as we know,} to convince the advocates 
thereof of their evident corruption in doc- 
trine and practice. Appeals were made 
lo the word of God, the church's counsel- 
lor; and a determination was manifested, 
that unless the innovations upon the [prac- 
tice of the primitive church were aban- 
doned, a division must ensue. Very little 
regard has been shown to the faithful sidf 
by missionaries; they have evinced an un- 
shaken purpose to prosecute missions ac- 
cording to their present favorite plans of 
operation, at the ri*k of sacrificing fellow- 
ship, and the pattern of the apostolic chur- 
ches. The opposers of the reputed bene- 
volent institution 5 !, no longer able lo en- 
joy comfort in union with the friends of 
such measures, and fully sustained by the 
precept and example of our Lord and his 
apostles, have, after much patient and 
faithful rcmonstralion, renounced, and are 
still renouncing, all church connection 
with them. Therefore we would say to 
our •inquiring brother, and to all others, 
Preserve steadily an eye single to God's 
glory, and let this be the foundation lo 
build all your actions upon. Remember, 
that the fairest prospect of promoting his 
glory, and consequently your own collec- 
tive and individual happiness, lies in main- 
taining unceasingly ihe doctrine and prac- 
tice of the New Testament. In order to 
preserve the sacredness and force of the 
precious truth contained in it, promptly 
discountenance every departure from it. 
Consequently you can give no encourage- 
ment to the filthy and lucrative operations 
of the day. And since fellowship with 
those who practice error, is a derided 
countenance to error itself, you cannot fel- 
lowship Ihe advocates of the new schemes 
without countenancing and partaking the 
same error. Support the truth by a well 
ordered life and pious godly conversation; 
and seek no revenge for their ridicule and 
personal abuse. Fear no frown and court 
no smile. lie not warped nor deterred by 
wealth nor superiority of talents. Say 



nothing of them but what is correct, nnd 
keep back nothing that is corrupt. Re- 
member Eliashib, and let- not kindred nor 
friendship decoy you from ihe truth or 
ensnare you in abuse of gospel system. 
Be mindful that truth has been in all ages 
on the weaker side, and be not discoura- 
ged from duty because of being in the mi- 
nority. Keep up a distinction between 
abuse and severity. Abuse answers no 
good purpose; but error established by 
habit, and obstinately persisted in, must 
be met with harshness and severity. And 
let it not dishearten you if you are alone. 
Jt is better to be alone on the side of truth, 
though driven from society and fed by a 
raven, than to go with the multitude in 
error, amid sumptuous fare and popular 
applause. In conclusion, our advice is, to 
have no fellowship with the members of 
the various new societies, nor with any 
thai holds them in communion; believing 
this to be necessary to preserve the truth 
uncompromised, as well as the comforta- 
ble union of brethren. — Ed. 

Wilmington, N. C. 

Brother Editor: The church in 
Wilmington of the primitive Bap 
list faith, take this opportunity to 
inform you and all the rest of our 
beloved Baptist brethren of the old 
stamp, what we have suffered here 
for righteousness' sake. 

The church at this time consists 
of 21 members; and the hope is en- 
tertained, that many more will soon 
be added. We were for a while 
but 8 unorganized persons; but, 
thanks be to God, we are ajiairi con- 
stituted into a body. About 24 or 
25 years ago, this church was first 
constituted by brethren, Job Thig- 
pen and Amariah Biggs: and while 
brother Big<*s lived, the church 
seemed to live in peace and love. 
But after the death of brother Biggs, 
the church appeared like lost sheep; 
yet God was good to yive her some 
more ministerial helps, and a few 
more of us were added, who seem- 
ed to live in as great love as they 
did before. It was not long howev- 
er, before the Lord took away the 

great blessing of the pastor he had 
sent us, and we were left without a 
watchman on the walls of our Zion, 
to watch the approach of the sword 
and sound the trumpet. For a 
while we slept in ignorance — the 
missionary sword came, and great 
has been the destruction of it. For 
it has turned vvety way to cut in 
two this once beloved little band of 
brethren. The more it ground it- 
self upou the unscriptural and anti- 
Christians' grind stones, such as 
Tract Societies, Bible Societies, 
Temperance Societies, Theological 
Seminaries, and our hearts, the dull- 
er it got; until it hurt so bad that 
we have taken lo the covert that is 
provided for all the wounded and 
suffering lambs of God: and in this 
we beg your prayers, dear brother 
in the Lord. 

Brother, I want to tell you what 
the missionaries-have done in this 
church. About four or five years 
ago there came here some missiona- 
ries, (friends, as we then thought, 
but spies, I now believe,) who per- 
suaded us to send for ministers. At 
first we hesitated, but ut length we 
did so, not knowing what their 
creed was, neither knowing then 
that money was the main spring af 
their religion. They came, nnd to 
work they went, and soon got a good 
many into the church, by which 
means they soon set aside the old 
Constitution, organized it upon ihcir 
own plan, raised a Temperance So- 
ciety, and tried to toll or drive us 
into every unscriptural mire they 
could. Unwilling to go on in this 
way, we have separated. No more 
at present, but to greet you, brother, 
in the Lord. 


(CT^He who is willingly conquered 
by truth, is a conqueror himself. 






The mystery of free justification thro' Christ's 

obedience and satisfaction. 
No creature ever could or will 
For sin yield satisfaction full; 
Yet justice from the creature's hand 
Both sought and got its full demand. 

Hence though I am* as well I know, 
A debtor, yet I nothing owe. 
My creditor has nought to say, 
Yet never had I aught to pay. 

He freely pardon'd every mite, 
Yet would no single farthing quit. 
Hence every bliss that falls to me 
Is dearly bought, yet wholly free. 

All pardon that I need I have, 
Yet daily pardon need to crave. 
The law's arrest keeps me in awe, 
But yet 'gainst me there is no law. 

Though truth my just damnation crave, 
Yet truth's engag'd my soul to save. 
My whole salvation comes by this. 
Fair truth and mercy's mutual kiss. 

Law-breakers ne'er its curse have miss'd; 

But I ne'er kept it, yet am bless'd. 

I can't be justify'd by it, 

And yet it can't but me acquit. 

I'm not oblig'd to keep it more, 
Yet more oblig'd than e'er before. 
•By perfect doing life I find, 
Yet do and live no more me bind. 

These terms no change can undergo, 
Yet sweetly chang'd they are: for lo, 
My doing caus'd my life, but now 
My life's the cause that makes me do. 

#Though works of righteousness I store, 
Yet righteousness of works abhor; 
For righteousness without a flaw 
Is righteousness without the law. 

In duty's way I'm bound to lie, 
Yet out of duties bound to fly: 
Hence merit 1 renounce with shame, 
Yet right to life by merit claim. 

Merit of perfect righteousness 
I never had, yet never miss; 
On this condition I have all, 
Yet all is unconditional. 

Though freest mercy I implore, 
Yet 1 am safe on justice' score. 
Which never could the guilty free, 
Yet fully clears most guilty me. 


1. The first day heav'n, earth, light, JEHO- 

VAH sent. 

2. The next, a water-sund'ring firmament. 

S. The third made dry land spring with flovy'- 
ry pride. 

4. The fourth set up bright lamps time to di- 


5. The fifth brought swimming fish and flying 


6. The sixth, earth's herds, and man to bear 

the rule. 

7. The seventh brought forth no more, yet 

brought the best, 
The lab'rihg creature's and Creator's rest. 


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Bynum, Speight's Bridge. William Extim, Waynes- 
boro'. Henry Avera, Averasboro'. .Parham Pucket, 
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Gilliam, Fayetleville. A. Cleaveland, McDonough. 
James Henderson. Monticello- A. B. Rcid Browns- 
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McConico. John Blackstone, Chambers C. H. John 
Qavis, Portland. Wm. W. Carlisle, Fredonia. 

Tennessef — Gray Haggard, Kingston. A. V. 
Farmer, Wrightsrille. 

Mississippi. — Jesse Battle, Meridian Springs. 

Missouri — Samuel D. Gilbert, Portland. 

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Printed and Published by George Howard, 


"Come out of l^er, mp people." 

VOL. I. 

SATURDAY, MAY 14, 1836. 

No. 9. 



Revelations, xvi. 13 and 14: "And 1 
saw three unclean spirits like frogs come 
out of the mouth of the dragon, and out of 
the mouth of the beast, and out of the 
mouth of the false prophet. 14. For they 
are the spirits of devils, working miracles. 
which go forth unto the kings of the earth, 
& of the whole world, to gather them to the 
battle of that great day of God Almighty." 
(continued fr om our last.) 

Now then we come to the texj: "And 
I saw three unclean spirits like frogs come 
out of the mouth of the dragon," &c. 
Then as unclean spirits like frogs come 
first in the text^we shall begin with frogs 
first, in explanation of the text. 

First then, frogs are amphibious ani- 
mals, and can live in the water or out of 
the water; and this is done by means of 
an air bladder under the throat, by which 
means they respire in from the lungs to 
the bag under the throat, and from the bag 
again back to the lungs — or in other 
words, they fill the bag under the throat 
with air, and then this air serves them for 
ten minutes, an hour, or months, as neces- 
sity requires; just as the breathing of the 
whale, or the breath of a diving man; or 
as a more fit emblem, the camel drinks in 
gallons of water at a time, which is depo- 
sited in a certain stomach or reservoir for 
use, and he can go twenty days without 
another drop, because he can supply his 
stomach for food out of this reservoir at 
pleasure. So with the frog, turtle, or tar- 
rapin, they can supply themselves with 
air under water, from this air bag,|at plea- 
sure, for months, as the camel does with 
water for days. Here I note, I have dis- 
sected two frogs to obtain the meaning of 
these scriptures. You will lake notice of 

this air bag. I dissected a frog in De- 
cember last, and to my astonishment she 
was as full of eggs or spawns, as in Au- 
gust in a wet spell. I also 'this day, the 
I lth of March, have dissected another, 
and find her as full of frog eggs a* the oth- 
er; this shows that frogs are a prolific ani- 
mal, and prepared at all times for genera- 
ting. Don't forget this. Frogs have five 
hind toes and four on their fore feet, and 
somewhat resemble the skeleton of a man 
except the head and mouth. Remember 
this. The mouth of a frog is somewhat of 
the snake kind for shape, but yet without 
teeth; but still frogs have very large 
mouths, more so than any other animal I 
have seen according to size. Treasure up 
this also in memory. Frogs when young 
are what we call tadpoles; first comes the 
spawn, then when hatched the tadpole 
with a tail and no feet, but after the feet 
are formed then the tail falls off and he be- 
comes a frog of his own species, and be- 
gins to hop about instead of waddling in 
the water with his tail. This has made 
some people think it rained frogs, to see 
so many hopping about after a shower of 
rain; when in fact they had not long been 
hatched from the spawn of the frog by 
some former rain to tadpoles, and then to 
frogs, and are now seen moving in every 
direction for support. Don't forget thi?. 
Frogs are hopping animals, and not'walk- 
ing ones. Among other curious parts of 
the frog is his tongue, which is fastened 
to his under lip instead of down his throat, 
and also prevents, the water going into the 
bag under his throat, as the flip of the 
windpipe covers that when we swallow, 
otherwise it is open for us to breathe 
through. So with the frog, this air hole 
so far as I could examine with my specta- 
cles, connects with the lungs and opens 
under the flap cf the tongue, so that when 



the bag of the (hroat is filled with air, the 
frog can press down the flap of the tongue 
and all the air is safe within; and thus he 
can keep the bag inflated, or by lifting the 
tongue let it out through the nose; and 
when shut up by stopping his nose, so far 
as I have tried, he can live and breathe 
from bag to lungs and from lungs to bag. 
T have no room to answer objections to 
this statement. I have many more curi- 
ous particulars to relate, as regards the 
anatomical parts of frogs, but want of room 
forbids; and also to their torpid state in 
winter, as well as their food, and many 
other things relating to my new science 
of Froggery. Don't laugh, until you read 
the issue of Froggery; then speak and 
laugh as you please, and I won't be mad, 
whether you approve or-disapprove. 

Next we notice the different species of 
frogs. And first, the bull frog as the mas- 
ter bull of all the pen of frogs; there are 
two sorts, the black & the green, and their 
eyes are so placed in their heads that they 
can see the whole horizon at. once, like 
rabbits, without turning their heads, by 
means of the situation of their eyes; they 
are called bull frogs, because the largest 
kind of frogs I have ever seen, and because 
of their bellowing noise, somewhat resem- 
bling that of the bellowing of a bull. If 
these bull frogs were the kind John allu- 
ded to, then the popes of the Catholic 
church were these bull frogs, bellowing in 
the popes' bulls over Europe, Asia and Af- 
rica. But more, if not forgot. 

The second sort is what we call the 
spring frogs; these are of two sorts, the 
green and the striped. We call them 
spring frogs, because they can spring as 
quick and almost as far as a buck; we call 
them spring frogs, because they inhabit 
springs, and live in them and on their 
banks, and therein hide themselves on the 
approach of danger. If these were the 
sort of frogs John alluded to, then it seems 
to me it must mean the clergy who can 
spring from place to place, or county to 
county, and hide their uncleanness in the 
spring of the gospel, and therein catch 
bugs and muddy the gospel spring of 

The next species of frogs is what we 
call the rain frog, which has a yellow bel- 
ly and a grey colored hide; which sort of 
frogs live in the trees, and generally be- 
fore rain make a noise something like a 
man gritting his teeth. If it was to this 
scut .of frogs John alluded, then it might 

be to represent all hypocritical priests, 
who like the Jewish priests gnashed their 
teeth, &c. 

The next species of frogs is the horned 
frog of Louisiana. This frog, we are told, 
can live six months inclosed in a little 
box without eating; it has two pair of 
short horns inclining backwards, three 
short white horns grow out of each cheek, 
two pair of principal horns on its back, 
and a number of lesser ones; and what is 
more uncommon, this horned frog has a 
tail about three-fourths of an inch long, 
&c This kind of frog I have never seen 
— see Brown for further description. ' If 
to this kind of frogs John alluded, as this 
was found 700 miles up the Missouri riv- 
er, then I think we cannot mistake the re- 
velator's meaning; that he meant all horn- 
ed clergy, who armed with law power will 
persecute men even unto death. But 
more, by the by. 

The next and last species of frogs I no- 
tice is, what we call the toad frog. These 
are the kind I have dissected; these are 
the most common and the most numerous 
in our country, and I am persuaded these 
were the kind that plagued Pharaoh, king 
of Egypt; because they are the most nu- 
merous, and so gentle that they will live in 
cellars or in houses that people inhabit ev- 
ery day; then no wonder they came 6p in- 
to the kneading troughs of the Egyp- 
tians, &c. 

Then I shall suppose it was to the like- 
ness of toad frogs that John compares the 
three unclean spirits, as they are the most 
common and the most numerous. For I 
acknowledge I do not know what or 
which kind of frogs he meant; or whether 
he knew of any other kind that I don't 
know of, I know not. So I must take it 
as it stands that he meant frogs, let them 
be of what sort they would; whether bull 
frogs or load frogs matters not much, since 
they are all of the same species, have big 
mouths, &c. Now remember, they were 
not frogs that cacne out of the mouth of 
the dragon, beast, and false prophet, but 
unclean spirits; and he likens these three 
unclean spirits to frogs — of this I will tell 
you hereafter. But remember that frogs 
were one of God's judgments on the 
Egyptian nation, and plagued them until 
Moses killed them in heaps, and the land 
stank with their dead carcasses. So is 
moneyed clergy in the spiritual sense 
these frogs, that are God's judgment on 
nations, that creep into and plague the 



church, and will in the end die in heaps 
and the land stink with their dead carcas 
ses. Have patience, and I will come out 
at last, and tell the truth so far as 1 be- 

The next thing I have to explain is the 
dragon, out of whose mouth one of these 
unclean spirits like a frog came. Various 
is the opinions of the learned historians of 
past times, about the scripture word drag- 
on. Some have said it is a kind of wing- 
ed serpent, very fierce and cruel; others, 
that it was a large serpent of extraordinary 
size; others, that it was dolphin fishes, &c. 
The Encyclopedia mentions two kinds — 
the volans, or in other words, flying dra- 
gons with wings and legs, which inhabit 
Africa and India; and also of the dragon of 
America, which has wings affixed to his 
fore legs, which is not the case of the first 
sort — and also that both of them are harm- 
less animals and feed on insects, and that 
this species of dragon belongs to the am- 
phibia reptile creation. Now all these 
men that have heretofore wrote historical 
ly about the dragon were but men, and 1 
will not hesitate to say, my betters as to 
learning; yet I have my opinion as well as 
they, and that opinion will I give, of the 
description of a dragon in a short way 
from the scriptures, as being the most an- 
cient account of dragons on record; and as 
the most correct, I think, and more to be 
trusted for a faithful description of a drag- 
on, than historical writings of historians of 
later dare. 

The first place dragons are mentioned in 
scripture is in Deuteronomy, xxxii. 33: 
"Their wine is the poison of dragons, and 
the cruel venom of asps." The second is 
in Nehemiah, ii. 13, which mentions a 
well by the name of the "dragon" well. 
The third scripture is in Job, xxx. 29: "I 
am a brother to dragons, and a companion 
to owls." The fourth placs of scripture is 
Psalms, xliv. 19: "Though thou hast sore 
broken us in the place of dragons, and 
covered us with the shadow of death." 
Psalms, xc. 13: "Thou shalt tread upon 
the lion and adder: the young lion and the 
dragon shalt thou trample under feet." 
This is spoken of Christ, what he should 
do on his coming into the world, &e. 
Psalms, cxlviii. 7: "Praise the Lord from 
the earth, ye dragons, and all deeps." 
This is in David's call for all things to 
praise the Lord, dragons not excepted. 
Isaiah, xiii. 22: "And the wild beasts ol 
the islands shall crv in their desolate hou- 

ses, and dragons in their pleasant places." 
Now nobody can help seeing by this text, 
that no kind of fish can be here meant, as 
fish of no kind can dwell in houses or pal- 
aces. Then the dragon can't mean a fish, 
&c. Isaiah, xxvii. 1: "In that day the 
Lord with his sore and great and strong 
sword shall punish leviathan the piercing 
serpent, even leviathan that crooked ser- 
pent; and he shall slay the dragon that is 
in the sea." Now from this text it would 
appear, that the dragon was some kind of 
fish in the sea; and it agrees with David in 
the above, thou breakest the heads of the 
dragons in the waters. Yet the other texts 
seem to convey the idea, that it was a 
piercing crooked serpent, perhaps what 
we call the sea serpent — but more in the 
conclusion. Isaiah, xxxiv. 13: "And 
thorns shall come up in her palaces, net- 
lies and brambles in the fortresses thereof: 
and it shall be a habitation of dragons, and 
a court for owls." This is God's curse 
on the land of Idumea. Now no man can 
think that owls and dolphin fishes can both 
live in the same courts and fortresses to- 
gether, when one lives by air and the oth- 
er by water. Isaiah, xxxv. 7: "And the 
parched ground shall become a pool, and 
the thirsty land springs of water: in the 
habitation of dragons where each lay, shall 
be grass wilh reeds and rushes." Now 
this text has an idea that a dragon was a 
kind of beast, and not a fish; which is pro- 
ved by the words, where each lay, and al- 
so by the parched and thirsty ground, &c. 
Isaiah, xliii. 20: "The beast of the field 
shall honor me, the dragons and the owls: 
because I give waters in the wilderness, 
and rivers in the desert, to give drink to 
my people, my chosen." Now there is 
not an idea in this text, that can lead us to 
think that the prophet had an idea that a 
dragon was of the fish kind; for he associ- 
ates the metaphors of owls and dragons to- 
gether, as both belonging to the land and 
wilderness, &c. Isaiah, li. 9: ''Art thou 
not it that hath cut Rahub, a^ wounded 
the dragon?" Jeremiah, ix. Mfe "And I 
will make Jerusalem heaps, and a den of 
dragons." This text is also clear that 
dragons do not mean fish of any kind. 
Jeremiah, x. 22: "Behold, the noise of the 
bruit is come, and a great commotion out 
of the north country, to make the cities of 
Judah desolate, and a den of dragons." 
This shows that a dragon mu8t mean a 
beast or serpent, and not a fish, by the 
word den, &.c. Jeremiah, xiy. C: "And 



the wild asses did stand in the high places, 
they snuffed up the wind like dragons; 
their eyes did fail, because there was no 
grass." In this text the wild ass is said 
to snuff up the wind, like the dragon; then 
of course from this text, the dragon must 
be a beast of some kind. Jeremiah, xlix. 
33: "And Hazor shall be a dwelling for 
dragons, and a desolation forever." Ha- 
zor was a city, then either beasts or ser- 
pents must be meant here by dragons. 
Jeremiah, li. 37: "And Babylon shall be- 
come heaps, a dwelling-place for dragons." 
This shows the ruin of the city of Baby- 
lon, and that that famous city should be 
inhabited by dragons, and so must mean a 
beast or serpent of some kind. Ezekiel, 
xxix. 3: "Speak, and say, thus sailh the 
Lord God; behold, I am against thee, 
Pharaoh king of Egypt, the great dr-jgon 
that lieth in the midst of his rivers," &c. 
Micah, i.8: "Therefore I will wail and 
howl; I will go stripped and naked: I 
will make a wailing like the dragons, and 
mourning as the owls." Now you see 
there are three texts quoted, that associate 
dragons and owls together and so cannot 
mean a fish, &c. Malachi, i. 3: "And I 
hated Esau, and laid his mountains and 
his heritage waste for the dragons of the 
wilderness." This text closes the whole 
account of dragons from the Old Testa- 
ment writers, and their ideas of dragons as 
recorded by them. 

Now let me remark on all these texts in 
a short way, and that is, that dragons are 
said in the first text to be poisonous and 
associated with the asp, which is perhaps 
the most poisonous of all the reptile crea- 
tion. It is said in history, with the poi- 
son of an asp Queen Cleopatra put herself 
to death, &c. Then from this text and 
others, such as the piercing and crooked 
serpent, &c. some historians have conclu- 
ded, that the dragon known to (he ancients 
was of (he serpent, kind, poisonous as the 
asp, and had wings, &c. all of which they 
think is proved by Isaiah and David in the 
texts I have quoted, &c. But want of 
room and not wishing to be too lenglhy, 
admonishes me to say, from all the scrip- 
tures quoted, that the texts prove fairly 
that the divine writers had an allusion to 
two kinds of dragons — the water serpent 
kind of dragons, to which they allude in 
their metaphorical way of writing, which 
they esteemed as poisonous as the land 
serpent asp* and equally dangerous to man; 
and this is proved by the words waters, 

deeps, and sea, as applied to the dwell- 
ing of dragons, where God broke their 
heads, &c. And the texts quoted fully 
prove that there was a land animal or ser- 
pent, or beast of some kind that inhabited 
the wilderness, and that delighted to dwell 
in the rubbish of Judea and cities of Ba- 
bylon; for these cities as pronounced by 
the prophets shall be their dwelling place, 
after the destruction of these famous ci- 

Now I am inclined to think, in opposi- 
tion to all historians that I have read, that 
there was a fierce and cruel beast known 
to the ancients by the name of the dragon, 
as well as a sea serpent or monster of the 
same name. And my reason for it is, 
they are spoken of in the above texts as 
having dens, as laying, as snuffing the 
wind, as a wild ass — are said to lie in the 
midst of rivers, or in other words thickets 
of rivers — are said to wail, and lastly, E- 
sau's mountains are said to be laid waste 
for the dragons of the wilderness. And 
thus putting all this together, I am bound 
to believe there was known to the ancient 
writers of the scriptures such a beast as 
what they called dragons; what kind of 
beast that was, is quite another question — 
whether now extinct or not, as the mam- 
moth and others, whose bones do show 
that they did once exist on earth. And 
although no traveller, or modern history, 
gives us any account of such an animal 
beast in the four quarters of the world, 
this don't disprove the fact that such dra- 
gons did once exist, and with which the 
ancient writers ol the scriptures were well 

I feel that I shall be too tedious, and 
therefore come to the New Testament for 
further proofs of this matter, of the des- 
cription of the dragon. The first place 
dragon is mentioned in the New Testa- 
ment, is in Revelations, xii. 3: "And 
there appeared another wonder in heaven, 
and behold, a great red dragon, having se- 
ven heads and ten horns, and seven crowns 
upon his heads. 4. And his tail drew the 
third part of the stars of heaven, and did 
cast them to the earth: and the dragon 
stood before the woman," &.c. Now take 
notice, here the dragon is said to have a 
tail, heads, &c. and the dragon is mention- 
ed in the same chapter as a serpent called 
devil, satan, &c. in the 7th, 9th, 13lh and 
16th verses — and in the 13th chapter, 2d, 
4th and 11th verses — and then we come to 
the text, J 6th chapter and 13th verse, out 



of the mouth of the dragon — and the 20th 
chapter, 2d verse, closes with: "And he 
laid hold on the dragon, that old serpent, 
which is the devil, and satan, and bound 
him a thousand years." Thus I have giv- 
en you a faiihful detail of a dragon from 
scripture, and some sketches from history, 
(/o be continued.) 



The salvation of the righteous is oj 
the Lord. — Psalms, xxxvii. 39. 

No. 5. 
And in conformity to this senti- 
ment, we hear it said by the inspi- 
ration of the Holy Ghost, "It is 
good that a man should both hope 
and quietly wait for the salvation of 
the Lord." Larnen. iii. 26. But 
men have become so wise of late 
above that which is written, as to 
inculcate a different sentiment; and 
esteem it unfashionable, out of date, 
and not at all consonant to the refi- 
ned taste of the times in which we 
live, to believe and preach such an 
Antinomian, do-nothing, licentious 
doctrine as they would have this to 
be. They argue that the state of 
society has so much altered, from 
what it was in the primitive ages of 
the church; and mankind have im- 
proved to such a degree in the arts 
and sciences, astronomy, philoso- 
phy, and mechanism; and are so 
vastly under the influence of the 
new school system institutions of 
the day, that this old fashioned way 
of preaching is quite out of order 
and altogether useless — that it will 
cot suit, does not take with the no- 
tions of men now, and should be 
abandoned as a mode unproductive 
of results in any degree beneficial to 
the welfare of men, but rather to 
the reverse. Their argument leads 
to this: "What! to talk of a man's 
both hoping and quietly waiting for 
the aalvation of the Lord? — mon- 

strous doctrine! away with such no- 
tions. But come, sinner, come — 
we can teach you belter things than 
these; for instance, just come and 
get down in this altar here, and my 
soul for yours but you'll get religion 
in fifteen minutes. Or, you, Mr. 
Sinner, come forward and occupy 
this anxious bench awhile, and its 
holy influence will soon procure 
your salvation. Or you, Mr. Sin- 
ner, step across to this mourner's 
seat, and if you don't get religion 
this time, it will be because you 
don't groan loud enough, or ago- 
nize hard enough; but you will cer- 
tainly get it th£ next time you come. 
And as for you, you hard-hearted 
sinner there with a head on, if you 
will go home and pray seven limes 
a day for a week, and don't work 
out your salvation in that time, I'll 
give you my ears; or if you should 
prefer to make shorter work of it, 
however, just tumble down there 
where you are and pray hard for ten 
minutes, and with the aid of my 
prayers and the prayers of this holy 
congregation, — my holy avocation 
for it but you'll effect the salvation 
of your soul, and that speedily." 

They further say to their hearers, 
"You must not pay any attention to 
what these old rigid Predestinarian 
Baptists say about waiting for sal- 
vation — trusting in the Lord for sal- 
vation — or believing salvation to be 
of the Lord alone. As for them, 
they are not lo be believed; they are 
enemies to all men, and will not 
submit to the decrees of our honor- 
able Sanhedrim. We say unto you 
be up and a doing. Do and live- 
wait for the Lord to do, and die. 
God never yet pulled any man to 
heaven by the hairs of his head; but 
man to be there must go himself, 
whether God wills it or not, even if 
he loses all the hair off his head in 
butting the chamber door open that 



leads to the throne of the King of 

Say they, "We know you are as 
dead as Lazarus was when in his 
grave, but what of that? you can 
come forth, you can rise up and 
walk, if you choose; it requires but 
a slight exertion on your part (o 
rise from the dead. Wo also knew 
that Christ died for you and all 
mankind besides, but what of thai] 
it's a umall matter after all, for his 
atonement will never save any man, 
unless the man in the first place ob- 
liges God so far as to let the atone- 
ment extend to him by changing his 
own soul, cleansing ft from all ini- 
quity, purging it from sin, and ma- 
lung it by his own hard scouring a 
fit temple for (he reception and in- 
dwelling of the Holy Ghost." 

"The atonement," they argue, "is 
a very fine thing, if you choose to 
make it so by giving it the finishing 
touch in producing the desired ef- 
fect it should have, but not other- 
wise. For unless men of their in 
nale goodness and ability choose to 
believe, obey the commandments, 
and finally work out their own re- 
demption, not one of them will ever 
be saved. Unless they choose to 
do this, Christ has died in vain, 
God wilt certainly fail in his pur- 
pose, and the glorified Son of God 
need not have gone to heaven to 
prepare places for them among the 
mansions of his heavenly Father. 
They will never get there, no not 
one of them; but will all have to lift 
up their eyes in hell, and groan with 
the devil and his angels forever." 

But enough on this link. Bro. 
Bennett, I will just make two en- 
quiries of you here — and first, is 
not the above the great and leading 
tendency of all the popular doc- 
trines promulgated amongst men in 
the present age of the world, under 
a color of Christ's gospel? Second- 

ly, is all or any of this kind of stuff 
in the least degree consonant to the 
principles of God's plan of salvation 
and Bible truth?* 

In strict accordance with the 
principles of the text, Saint Paul ur- 
ges upon his Thessalonian brethren 
the importance of this considera- 
tion. He says, "We are bound to 
give thanks always to God for you 
brethren, beloved of the Lord, be- 
cause God hath from the beginning 
chosen you to salvation, through 
sanctification of the spirit and be- 
lief of the truth." @ Thess. ii. 13. 
Now this appears to be a clincher, 
as we would say in common par- 
lance; and no doubt but the great 
apostle to the Gentiles thought it 
sufficient for all reasonable folks. 
But yet after all it will not do for 
the polish'd gentry of our day. 
They verily will not give into the 
notion of God's free sovereign 
choice of his people, from the be- 
ginning unto salvation. Such a po- 
sition of affairs as this would not 
leave them enough to do to afford 
ground for exultation and vain glo- 
ry. And no religion now-a-days, 
with most people, without a vast 
bundle of this kind of trumpery at- 
tached to their girdles. "Here is 
the truth of the matter," they argue. 
"When man believes he then is cho- 
sen unto salvation, and this choice 
is of necessity produced and procu- 
red by the belief itself." They dare 
not with any consistency say that 
God makes this choice, for that 
would be folly with him. Inas- 
much as man has procured the sal- 
vation by believing, it must be use- 
less for God to choose him to that 
which he had already acquired by 
an act of his own performance. 
This choice then would of course 
be superfluous. Therefore we are 
bound to declare, that this doctrine 
throws the power of salvation ex- 



clusively into the hands of man and 
not of God. And in that case sal- 
vation would be of man, and the 
doctrines of the text subverted. 


*The enquiries addressed specially to 
ourself by our much esteemed Bro. Has 
sell, very probably were not designed to 
elicit an express answer. But with plea- 
sure we avail ourselves of the privilege 
cordially to answer the first .enquiry, Yes. 
To the second: we answer, No. And we 
hope there are yet seven thousand (and 
more,) whose hearts will warmly beat the 
same response. — Ed. 


Dear Brother: From a notice in 
the "Signs of the Times," I learn 
that you have at length embarked in 
the publication of the "Primitive 
Baptist," and that it is to be devo- 
ted, as its very name signifies, to the 
primitive Baptist cause, or that faith 
and order established by the Head 
of the Church and tenaciously ob- 
served by all the primitive saints, as 
delivered unto us in the statute book 
of the great King; and in the same 
spirit, to oppose every false way. 
With this assurance, my brother, I 
rejoice, and pray that you may con- 
stantly "Stand in the ways, and see, 
and ask for the old paths, where is 
the good way, and walk therein:" 
for I can assure you that primitive 
theology is a very scarce commodi- 
ty in our market at the present day. 
In prosecuting the course thus 
chalked out I not only wish you 
success, but send you herewith en- 
closed five dollars, for which you 
will forward your paper as directed 
below. Bro. Beebe, of the "Signs," 
has had a host of opponents to en- 
counter since he commenced that 
paper: indeed, like him whose cause 
it espoused, it was persecuted even 
when "lying in a manger:" — the 
prospectus was assailed, from the 

Gentile Rabbins— the D. D.'s»— 

down to the most insignificant scrib- 
bler in the ranks of the new-school; 
and so will it be with the "Primitive 
Baptist," so long; as it shall hold up 
prominently to view, that odious 
thing in the eyes of anti-Christ and 
the world, Primitive Christianity, 
and expose all the serpentine tricks 
and windings of the man of sin. 

I have never b«en tacked to the 
"List of Agents" for the Signs of 
the Times," yet perhaps I have ob- 
tained for that paper as many sub- 
scribers as many of the regularly 
authorised agents; and shall endea- 
vor so to continue, not so much that 
the Editor may make a fortune, as 
some of the modern Ishmaelites 
have said, but that the truth of the 
everlasting gospel which the"Signs" 
supports, may be more extensively 
disseminated. Thus, my brother, 
I shall lake a pleasure in acting re- 
lative to the "Primitive Baptist," 
which I am pleased you have bro't 
into the field; and I trust that it, and 
the Signs of the Times may harmo- 
niously unite in spreading a savor 
of the Redeemer's name, and long 
be vehicles of information to the 
household of faith; and that by 
means of these channels of commu- 
nication, they may hold converse 
with each other at a distance, being 
all fellow helpers to the truth. 

There are, in the United States, 
a sufficient number of Baptists of 
the primitive faith and order, to 
support not only two papers, but, at 
least one for every three States in 
the Union. Though we acknow- 
ledge, from the Bible, that the 
saints have ever been, and are, com- 
pared to the great mass of man- 
kind, but few in number, a little 
flock, and not every nation, but "out 
of every nation" shall they be call- 
ed, (and when congregated around 
the throne will constitute a multi- 



tude which no man can number;) 
yet we are not willing to admit, as 
their enemies wish to make appear, 
that the company of the saints with 
us is smaller than it really is. Ma- 
ny thought, indeed, before the pub- 
lication of the Signs of the Times, 
through which medium they have 
been enabled to hear from each 
other, that they were in circumstan- 
ces similar to those of God's an- 
cient prophet when he exclaimed, 
Lord, they have killed thy proph- 
ets, and digged doion thine altars, 
and 1 am left alone, and they seek 
my life. But we have found thro' 
this medium, that there are many 
in all the parts of our country, who 
have not bowed the knee to Baal. 
Let all such arise, and not only 
subscribe themselves, but use their 
influence among their friends and 
acquaintances, and the result will 
be, I have no doubt, a permanent 
support for both papers. Breth- 
ren, let us not only subscribe, but 
pay. 1 desire never to see "A 
Dun," in these papers. In the 
new-school periodicals we frequent- 
ly hear heavy complaints against 
the people for not paying their 
preachers; and of the preacher and 
family starving; and of their sub- 
scribers not paying up arrears, 
&c &o. But let not these things 
be once named among us. "The 
saints — the followers of the Lamb — 

Are men of honor still." 
"Still with their lips their hearts agree, 
Nor flatl'ring words devise; 
They know the Pod of truth can see 
Through every false disguise." 

Many brethren who are decided- 
ly with us in heart, stand related in 
various ways to those of the new 
order: patronise their papers that 
cost, the cheapest of them, 1 be- 
lieve, as much as yours and the 
"Sifjns" both. But these ties in 
some instances have been broken, 

and however strong they may ap- 
pear in other cases, they will, nev- 
ertheless, under the reign of grace 
be dissolved; and when that bless- 
ed time shall have come, the sup- 
port of every kind and influence of 
the saints, will be concentrated to 
the proper point, and upon the pro- 
per objects. May the Lord hasten 
it! May it be his good pleasure to 
roll onward the time when there 
shall be a broad and distinct line 
drawn between Christ and anti- 
Christ! May we be found on the 
Lord's side. 

1 am your brother, and compan- 
ion in tribulation, and in the king- 
dom and patience of Jesus Christ. 

Fredericksburg, Va. ) 

April 17th, 1836. \ 

— ^— — — — — ^ — — — — — — fa 


TARBORO', MAY 14, 1836. 

jK7~It may be seen that, we copied into the 
5th number of the Primitive Baptist, an article 
from the Biblical Recorder, which article em- 
braced an extract from the Circular of the 
Contentnea Association, which contained sun- 
dry statements setting forth the corruptions of 
missions. It may be seen also that the Edi- 
tor of the Recorder, Mr. Meredith, reduced 
the statements in said extract to two allega- 
tions which he affected to deny, and to which 
he demanded proof by "cases and facts." It 
nthy, be further seen that, to Mr. Meredith's 
creature whether real or imaginary — formed 
of the charges in the extract, we paid no at- 
tention; but, taking the extract in its original 
form, we produced cases and facts drawn al- 
most exclusively from their own (missionary) 
documents, to sustain the declarations made 
in the said extract. These cases and facts 
were represented too in their own words and 
marked with the quotation. Mr. Meredith 
has not made but a single exception to the 
truth of our cases and facts: one of them he 
has said, "we shall believe when it is proved.'* 
This is clearly an admission of the truth of all 
the rest. In this predicament, after reitera^ 
ting his own form of the "allegations," and 
giving us a nice specimen of his adroitness at 



lampoon, he has sought means to evade the 
conclusion, by insinuating that the cases and 
facts have no bearing upon the question in de- 
bate, and by denying upon this ground, the 
whole evidence. But why should he deny one 
of the cases? A plain inference is, a design 
to weaken the force of the others. But if he 
will take the responsibility to deny it, he is in- 
formed it can receive a confirmation stronger 
than a double comma. He makes a show of 
appealing to those opposed to missions for a 
decision. For ourselves, we do not expect, 
(though our proof is before the public,) that 
both missionaries and opposers will pass the 
same judgment upon it. And although we 
could wish that both would make an impartial 
decision, yet we cannot flatter missionaries by 
appealing to them. We cannot hope for such 
a decision from those who encourage a system 
■which has severed the Baptists, — sells mem- 
berships into reputed religious societies for 
money, admitting without distinction the reli- 
gious and irreligious, — encourages the prac- 
tice of travelling agents to beg money for ap- 
parently pious purposes; — in a word, a system 
combining so much zeal, without any Bible 
warrant. This ostensibly candid, but really 
sham, appeal of Mr. Meredith, is perhaps his 
best shift to elude the force of evidence. 
"Mr. Meredith remarks as follows: 
"After ransacking, missionary documents from 
Maine to Georgia, and from the year 1804 to the 
present time — and with the Rev. Joshua Lawrence 
to help him in the bargain, Mr. Bennett has not pro- 
duced a solitary fact nor a solitary syllable that can 
favor either one ol his allegations, nor indeed any 
allegation affecting the cause of missions or the in- 
tegrity of its friends and supporters. Whether or 
not Mr. Bennett and his partizans are now convicted 
of 'wanton and intentional calumny,' we leave for 
the decision of others." 

Within the period and space above named 
we have specified but a few of the cases and 
produced but a few of the facts, which never- 
theless exhibit the corruption of missions. 
The whole system, tried by the word of God, 
shows a spirit at work in it, which is adverse 
to the spirit of Christ. There needs no "ran- 
sacking" to see that missions in all their con- 
nections are sustained by filthy lucre. There 
needs no revolutions of time to prove that mo- 
ney is the mainspring of their operations. 
Chronology is only necessary in this case to 
ascribe their birth to popery. Urban and 
Loyola spoke well for them. The propagan- 
da fide was instituted for their support. 

As to Bro. Lawrence's help, we shall not 
despise it: — but of the altercation before vis, 
he knew nothing till he saw it in the Primitive 
Baptist. But how does Mr. Meredith talk? 

he denies none of the facts, (with a single ex- 
ception,) yet declares we have produced no 
fact! He could not deny the "facts and ca- 
ses;" and whether we are convicted of "inten- 
tional calumny" he leaves others to decide — 
but lest they should not give a verdict for him 
he says, we have not produced a solitary fact? 
He must have been tangled in his own "line." 
While he tacitly admits all our cases and 
facts, except one, (and it would serve his pur- 
pose better to deny them all,) we are quite as 
ready to submit the decision to others, as our 
friend of the Recorder is. The case which 
he objects to is that of Mr. R. T. Daniel; and 
his objection is in the following language.- "As 
to the slang about Mr. Daniel's making prom- 
ises which he had no expectation would be 
fulfilled, we shall believe it when it is prov- 
ed." Now as this is the only case Mr. Me- 
redith has objected to, we should be ungene- 
rous to insist upon this one further than what 
is stated above. As if fearful however that 
others might not decide as he could wish, he 
has sought to obtain satisfaction by ridiculing 
ourself. Of this part of his document we 
should take no notice, were it not that he has 
kindly tendered his services to advise us, and 
that we are willing to an interchange of good 
offices. He alludes to his call upon us for 
proof — says, "our call has been accepted by a 
Mr. Mark Bennett — this gentleman has taken 
the bait and swallowed the hook, he must now 
either break the line or come ashore." 

It appears he has toiled all the night and ta- 
ken nothing. It might have been because his 
line was twisted the wrong way, by both ad- 
mitting and denying the same facts. Or, it 
might be because he fished on high land for 
"the little, jealous, bloated animal of the 
mud hole." For Mr. Meredith says, "we are 
well assured that these brethren have no more 
to apprehend from the calumny of such a man 
as Mr. Mark Bennett, th an has the stately ox 
of the meadow from the little, jealous, bloat- 
ed animal of th e mud hole." Now if he fishes 
again, we would suggest to him the propriety, 
if he fishes with a line, to use a threefold cord; 
but if he fishes with a net, to cost the net on 
the right side. Mr. Meredith reminds us, his 
object is not to raise "a laugh against friend 
Bennett, — the case is too serious to make a 
joke of." It is doubtless too serious for the 
comfort of friend Meredith and his fraternity. 
He alludes to the reformation of Luther n.nd 
his colleagues, and speaks of the opposition by 
the "Pope's minions," with apparent intent to 
place us in the j;tead of the latter. Thisallu- 




sion is very unfortunate for Mr. Meredith. He 
seems to have forgotten that missions was the engine 
of the Pope and his minions, exerted to check the 
reformation, and that the Jesuits did more to check 
its progress hy their missions, than did any instru- 
ment of the Pope; and that the theological colleges 
which friend Meredith so warmly advocates, have 
their prototypes in that patronized by Pope Urban, 
and that copied by France; and that the Pope Com- 
manded pecuniary endowments to be bestowed upon 
his missionary institutions, long before friend Mere- 
dith and his cotemparies espoused the cause. Those 
who are contending in pointed language for "univer- 
sal union," and the "catholic church," may point to 
us, to be sure, as the ''Pope's minions," as the "Pha- 
risaical" Jews," as "accuser of Ike brtthren.'' and as 
the "worst enemies" to the household of faith. 

Mr- Meredith continues, "We suppose we are un- 
der some obligations to Mr. Bennett, for his attention 
in honoring us with a place on his list of hypocrites. 
We must inform him, however, that we cannot return 
the compliment. Our religious principles do not ex- 
actly allow us to return 'railing for railing,' nor have 
we got time lo throw away in personal altercations 
with any one." 

We would here remark that, we pointed out, agree- 
ably to scripture and reason, as faithfully as we could, 
some of the fruits Qf hypocrisy, without designating 
-any particular person as a hypocrite. It remains 
with all others, as well as Mr. Meredith and our- 
selves, to examine these fruits or marks of hypocrisy, 
and, if Ihey are found to be the true fruits, to ascer- 
tain next whether we bear them: and if we do, it be- 
hoves us to destroy their root as soon as possible. 
And as to Mr. Meredith's obligations, we do not, 
personally, hold him bound even as to the manner 
in which he is to discharge them. But, while his 
principles forbid railing, it seems still, his text book 
has no such command as that "Thou shalt not grati- 
fy the dictates of an impatient spiiit." 

But mark it. Mr. Meredith considers himself pla- 
ced on our "list of hypocrites." Now notice from 
what he draws this conclusion. Our language was, 
'■Those who confess [see Addressof Ohio State Con- 

ditions" and "benevolent actions," otherwise he 
could not consider himself placed by us on our "list 
of hypocrites." This admission, by consequence, 
establishes the charges set forth in the Circular of 
the Contentnea Association, and supercedes the ne- 
cessity of any further altercation on this subject. 

He wishes us to learn "better manners," before 
we "bring a railing accusation again." For aught 
we know, Mr. Meredith may well suppose that the 
politeness which adorns his several articles respect- 
ing the Contentnea Association, afford us a fine ex- 
ample from which to learn good manners. ThetDon- 
tentnea Association wrote its Circular, and he called 
us to proof. We stepped forward to proof, and now 
he has called us to good manners. He will perad- 
venture say next, we have piped unto you, and ye. 
have not danced; we have mourned unto yiu, and ye 
have not lamented. But we would not have manners 
enough to "come ashore; — to confess that the filthy 
lucre institutions are apostolic, — and that the ardor, 
of the supporters and advocates thereof in the pre. 
sent day, spring from saint-like and gospel benevo- 

Mr. Meredith seems to bristle a little by saying, 
"if Mr. Bennett would pass with his readers for a 
man of common sense, he must beware howjie alle- 
ges the voluntary relinquishment of a salary, as a 
proof of the love of money." We can remind our 
readers that we knew nothing about Mr Meredith's 
salary, and that we have said nothing abi/Ut it. Of 
him we have said no more, but even less that the 
church and committee at Edenton, have said in 1832. 
He and they must settle that matter (if unsettled,) 
between themselves. 

Mr. Meredith's fruitful fancy has formed to itself 
another creature, which he calls our ''personal hostili- 
ty." He proclaims, "That Mr. Bennett may now see 
in brief, precisely how much importance we attach 
to hi? personal hostility — we hereby give him license 
to say of us just what he pleases " To be sure Mr. 
Meredith ought not to feel his sensibilities stirred, by 
a wrong conjecture of his own. He ought to hold 
himself among "those brethren," who better com* 
pare with "the stately ox" against "the littlt, jealous, 

rention] that, 'Hence we shall search in vain forany bloated creature, of the mud hole." He certainly 
special directions, for the wide and innumerable and speaks great swelling words. But if he were our 
diversified details of Christian effort and benevolent guest, we would offer him the best we could afford at 
actions, which details are nevertheless as imperative table, &c. 

on every individual disciple as if specially enjoined' Should this fall into the hands of any who are fa- 
— 'Under the influence of these views, the individual vorable to missions, we ask the indulgence of a ques- 
cannot confine himself to the general rules which are : lion or two, not for our, but for their advantage de- 
embodied in the New Testament:' we say those who signed. First, has Mr. Meredith even questioned the 
confess this, and yet urge that their institutions are truth of more than one of our "cases and facts?" Has 
divinely authorized, commanded, owned, and blessed he denied that they are evidence in point of the ori- 
of the Lord, have rendered themselves peculiarly gitial assertions contained in the Circular of the Con- 
obnoxious lo the charge of hypocrisy: They who tentnea Association? Secondly, Is it not proven 
without scripture precept or example, say, the will from history without contradiction that, the first mis- 
of the Lord ordains that yn, should patronize the sions of which we have any authentic information, 
moneyed projects of the day, are hypocrites." Then were conducted by the Romish church? Is it not 
Mr. Meredith confesses he has no "special direc- . clearly proved from the same source that, modern 
lions," no "general rules" in the "New Testament," missions are supported and operated in the same 
uo "script 'ire precept nor example," for "their insti- manner, essentially, as were those of that church? 

■ ■^'"■'- 



Thirdly, is the same mode of spreading the gospel 
unscripturnl, justifiable in the hands of Protestants, 
which was condemned in hands of Roman Catholics? 
and can that be scriptural among Protestants, which 
was unscrtptural among Catholics? Fourthly, and 
lastly, does any condemn our style or manner of wri- 
ting? Remember, it was the mode of Mr Meredith's 
own choice: aad so far from entertaining any person- 
al hostility to him or any person living, we were will- 
ing !o sacrifice our own choice to render him or any 
other a service. This was our motive, whatever may 
be the construction or success attending our manner. 
They shall be our weakness as a Christian by hope, 
which we trust we shall never blush to confess, tho' 
prouder spirits may deride us — Ed. 

Effort — A missionary (Index) has learned that the 
"Anti-missionary brethren 'over West,' are very dili- 
gently giving circulation to the 'Signs of the Times' 
and the 'Primitive Baptist!' " He is "gratified to 
learn that they are stirred in any way," and says, 
"Better to be provoked to emulation, than to remain 
fast asleep." 

Now we think it as well, if not better, not to stir at 
all, than to stir the wrong way: and as he seems to 
think we stir wrong, we cannot conceive how it should 
afford him any gratification. And as he clearly inti- 
mates that the anti-missionaries are emulous in a bad 
cause, we candidly believe it were as well "to remain 
fast asleep," as to be active in such a cause, that is, in 
a bad cause. 

He says, "We are not at all alarmed at the increa- 
sing patronage of those papers. It is only necessary 
to have them read, to learn their true character, and 
lead every pious Christian who loves the Saviour, and 
desires the advancement of his kingdom on earth, to 
send them to the darkness to which they belong." 
These things are not a little singular. Haw it is that 
he should persuade himself that he is a lover of truth, 
and that the anti-missionaries' course is impious and 
delusive, and yet remain so calm as not to be alarm- 
ed at its growth, we cannot tell. For our own part 
we feel pained, if not alarmed, at the progress of er- 
ror. But perhaps he spoke with reference to the 
patronage of his paper. If so, we are content that 
all have the privilege of. reading any paper they 
choose. His remarks relative to the character of the 
Signs of the Times and the Primitive Baptist were 
unnecessary, since "every pious Christian," would 
discover il upon reading them. But peradventure he 
may know some who have been convinced by reading 
them, and who have accordingly "sent them to the 
darkness to which they belong." It seems however 
by his own admission, '.hat those who have read 
them, desire to read them again; and those who have 
not, are seeking opportunity to pernse them: for he 
admits their "increasing patronage:" yet, lest the 
readers of said journals should not by reading them, 
ascertain "their true character," he has thought pro- 
per to tutor them. He continues, "That they con- 
tain some articles on doctrinal subjects, calculated to 
confirm the faiih and strengthen the confidence of 

the weak and wavering, we doubt not; but that those 
ridiculous representations, vulgar and abusive ha- 
rangues which fill most of the pages of these periodi- 
cals, can long gratify and please a pious and godly 
mind, we cannot believe." — Strange, that "every pi- 
ous Christian will send them to the darkness to which 
they belong," and yet he "doubts not" that "some 
articles are calculated to confirm the faith and 
strengthen the confidence of the weak and wavering." 
But he thinks onr representations are too ridiculous, 
and our harangues are too vulgar and abusive, long 
to gratify and please a pious and godly mind. Now 
if any Christian read the Signs of the Times or the 
Primitive Baptist long, he runs Ihe risk of losing, in 
the judgment of our friend of the Index, the name of 
pious and g"dly: and in order to recover the credit 
of those blessed qualities, he must patronize the 
Christian Index! For he says, "One of our corres- 
pondents has determined to become responsible for 
several copies of the Index for circulation. He seems 
to have been fired with this zeal from the industry he 
has noticed in the opposers of benevolent operations, 
in promoting the above anti missionary papers. This 
we think a good example, which might 'provoke very 
many to do likewise.' Would it not be doing well for 
those brethren, who live in the midst of anti-mission- 
aries, &,c. to procure a number of additional copies of 
the Index to circulate amongst them?" Indeed! He 
is "not alarmed;'' but we think he calls for help. The 
pious Christian will send the Signs and Baptist "to 
darkness," to make room for the Index! He remarks, 
we think they [the Signs and Baptist,] are a sufficient 
refutation of themselves; and therefore, as yet, have 
no disposition to reply to any of the absurdities which 
appear in them Nevertheless, we may notice now 
and then, an article from any of our Georgia breth- 
ren, which may be found in them." — "Sufficient ref> 
utation of themselves" — "absurdities." We believe 
this as good a subterfuge as our missionary friend 
could make, while he finds himself utterly destitute 
of scriptural arguments to sustain the side of missions. 
Yes; while they acknowledge they have no express 
scripture for them, that they are new plans, and that 
it is highly probable they hove uniformly had a ten- 
dency to divide, and produce contention, our friend 
would with more propriety, apply the language he has 
used, to other journals. But because we daunllessly 
and candidly contend for principles, the essentials of 
which they have granted, they, rather than abandon 
these pliable handmaids of lucrative religion, find 
means to put us off with a feint of absurdities and 
self refutation. But our brethren of Georgia, it seems, 
are not to tare as well as the rest of us — if any of 
them dare to give notice of any thing corrupt, — any 
thing unfavorable to the interests of Ihe Index, he 
shall be liable to a notice therefrom. Know ye not 
that Ramotli Gilead is ourst — said Ahab. Know ye 
not that Georgia is ours? another lately proclaims. 
Men of other States may, with impunity, publish their 
"a bsu rdi t ies;" but you : of Georgia, write not, at the risk 
of our displea-ure. — The keys of St. Peter have been 
talked of--we would enquire who has them? — Ed. 



The American Bible Society. — From various prints 
we learn thai the American Bible Society has passed 
a resolution, amounting to a refusal on the part of 
other denominations, to aid the Baptists in circula- 
ting Judson's translation of the scriptures in Burmah. 
Secession of the Baptists from the Society is spoken 
of and recommended from different sources; and a 
rupture appears inevitable. The Baptists too, are 
likely to disagree among themselves. Drs. Wayland 
and Sharp lay the charge of indulging in "ungenerous 
animadversions," to those who censure the Society 
for said resolution; and the Drs. are charged in re- 
turn with casting "some tolerably severe reflections" 
tipon those who disapprove it. The dissatisfied por- 
tion insist that the resolution is unjust, because, 
amongst other reasons,) "'I he Bible Society is a part- 
nership where capital and labor are equal, and where 
tach partner, as he is subject to an equal share in 
the Ids?, is, o( course, entitled to an equal share in the 
gain:" (hat, "they shared in the personal labors and 
the pecuniary sacrifices, which, under the auspicious 
fmiles of heaven have succeeded in rearing up a 
large, wealthy, and respectable Society. The prop- 
erty of the Society, including real estate, printing 
-presses, and stereotype plates, stock of Bibles and 
Testaments, and printing and binding materials, is 
very g reat - In 'hi?, Baptists maintain that tbey 
have a joint interest with other denominations, and 
that they cannot without manifest injustice be cutoff 
from its advantages:" that, "surely the other denomi- 
nations cannot demand that they should contribute 
their resources for the support of an institution, in the 
benefits of which, they are not allowed to enjoy an 
equal share:" that, "the worst feature of this antici- 
pated separation is, — They must inevitably come into 
collision before the public in their application for 
funds." They further »ay, "Baptists had hoped, 
however, that times had altered, and that a kindlier 
policy had obtained; pity if they should find (hem- 
selves mistaken, — il they should be compelled to 
learn that the earth had brought forth another and a 
different race of Carthagenians, — that what could not 
be effected by force is to be attempted by diplomacy, 
he." Those Baptists more favorable to the resolution, 
charge tiie adverse part with "appealing to Baptist 
prejudices;" and the latter charge the former with an 
"appeal to those of Fajdobaptists." Yet those who 
dissent wholly from (he resolution, insist, "that in all 
societies comprising parties of divers opinions, there 
should be a principle of mutual compromise," — such 
as "will allow each denomination to have its own ver- 
sion, and each to receive the aid of the general insti- 
tution." The limitations of this compromise will 
perhaps be better understood from the following 

"We have no objection, however, to give to the 
■aid question a plain, direct answer. It is this: Had 
the Bibb- Society aided the Baptist translations, we 
piesume the Baptists would have made no objection 
to their doing as much for Psdobaptist translations — 
even had the questionable term been rendered by tlie 
word to sprinkle. In that case, the responsibility 
would hare re-ted not with the Baptists, but wilh the 
Bible Soeietv, and with the authors and patrons of 

the said version. And so far as the truth is concern- 
ed, we have no idea that that would suffer detriment 
more from a translation in which the questionable 
term was rendered sprinkle, than it does from the 
common, version in which it is not rendered at all. 
We can indeed think of no device more calculated to 
injure the cause of sprinkling, than a translation 
abounding with expressions such as the following: 
"And were all sprinkled of him in the River of Jor- 
dan": Jesus "was sprinkled of John in Jordan": "he 
shall sprinkle you with the Holy Ghost": "he that 
sprinkleth his hand with me in the dish": "therefore 
buried with him by sprinkling into death'': and all 
were sprinkled unto Moses in the cloud and in the 
sea." We repeat — from a translation abounding in 
such phrases as these, we are persuaded Baptists 
would have nothing to apprehend. And as to our- 
selves, whenever our Pcedobaptist brethren shall deem 
it expedient to hazard such a version, we are sure 
that we shall be among the last to object." 

The above is truly a "plain, direct answer" — almost 
as plain as the following: If you will worship Baal 
with me, I will worship God with you. For our au- 
thor presumes the Baptists would have made no ob- 
jection to their "aiding in the circulation" of a Bible 
which, by his own principles, abuses the Lord's ordi- 
nance of baptism. Yes: "even had the questionable 
term been rendered by the word to sprinkle," it had 
formed no obstruction to their aid in spreading it. 
And yet he affirms, (hat, the Baptists would not have 
been responsible, but "the Bible Society, and the au- 
thors and patrons of said version." If the Baptists 
had never contributed to the funds of said Society, 
neither participated in the management of if, nor 
made any part of if, then they were not responsible: 
otherwise, they could not but be responsible, all avow- 
als to the contrary notwithstanding. He who, know- 
ing the religious tenets of the Bible Society, asks or 
gives contributions to spread them, is himself a pat- 
ron of those tenets, be they what they may. 

This collision between the Baptists and other de- 
nominations is very unfortunate, especially for the 
Baptists. For although the arguments of the Bap- 
tists are weighty and just in themselves, yet we think 
the other denominations have the advantage, — not 
only because they number more taken collectively, 
but because the history and tenets of the latter were 
well known to the Baptists before they entered into 
compact; and hence they now complain that they 
have been persecuted by other denominations, from 
the retiring of the Waldenses (w ith some intermis- 
sions,) to this time. And it is as vain now to talk of, 
as it was then to hope for, "altered times" and a 
"kindlier policy." Have they ever known Pa;do- 
baplists as a body, to adopt, or even consent to, the 
Baptist policy? Did they give to the Baptists, when 
invited to unite with them, any intimation either that 
they had already become favorable to their creed, or 
that they would consent to espouse it as a compro- 
mise, if Ihe Baptists would join them? Does the Con- 
stitution afford any pledge that they, denom ination- 
allv or collective ly, would not oppose the doctrinal 
and practical religion of the Baptists? And if it 
does, Did not the Baptists give them the same pledge? 
If the, Society have violated any such engagement, it 
follows that the Baptists by the same mutual compact. 



promised (o aid the dissemination of Paedobaptist 
sentiments, and consequently, by such practical sanc- 
tion, virtually and proportionally yielded their own. 

We have not spoken thus for the purpose of vindi- 
cating the resolution of the Bible Society; (for be it 
known that, to sustain such an institution by scriptu- 
ral authority, requires, in our opinion, a Testament 
newer than she New,) but to express our decided be- 
lief that the Baptists did wrong to join themselves to 
it; and further, that they do wrong to unite with any 
Society (religious in object or profession) except a 
churcii of persons baptized upon confession of their 
faith in Jesus Christ] and that a union with any other 
religious body will invariably lead to a rupture soon- 
er or later. Their incorporation with the Bible 
Society has been the more mischievous, because it 
(with other steps) produced in the first instance a 
division among their own brethren, and in the second 
place subjected them lo their present mortifying 
repudiation. They cast away their own brethren for 
the sake of the Bible Society; and now the Bible 
Society has rejected them for the sake of its own 
tradition. It has shut them out from the "property" 
—-"wealthy" "stock," "equal share in the gain," 
"capital," "funds," — topics upon which they dwell 
with mournful eloquence. And the future is as full 
of melancholy as the past: "the worst feature in the 
— sepait-tion" — they will clash before the public in 
their application for funds." Formerly, whenever 
we denounced the Bible Society as a corrupt unsciip- 
tural institution, our Baptist brethren did not fail to 
give us an adverse and spirited rejoinder. But lat- 
terly, since they are requested to stand aside, and the 
etreams from the "capital" are dried, (hey can deal 
to the Society such terms as, "Carthagenians, 
"force," "diplomacy," "confederate?," "cajoling,'' 
&LC. But the rejected Baptists' confidence in ihe 
Bible Society is shaken. And why? Lo the Baptists 
believe the Society does not publish the truth? If so, 
why separate? If they do not, why join them at 
first? And if Baptists will unite with and aid others 
in spreading what they themselves denounce as error, 
can they claim the confidence of their own Baptist 

One of the malecontented remarks as follows: "it 
may be, the Board of Managers will find in the issue, 
that they have reckoned without their host, in this 
experiment on the metal of the Baptist denomina- 
tion ." This we can not tell The Board, however, it 
appears, have got the precious "metal" (or its equiv- 
alent) of the Baptists safe, and shoved them off lo 
look for more. And we apprehend the "experiment" 
has proved so profitable to the Board as to leave them 
little concern about the Baptists. It would not sur- 
prise us much if Bible Society Baptists were to make 
the same experiment upon each other. 

We most earnestly desire and sincerely pray that 
Baptists would keep aloof from all who pervert, and 
traffic in, the gospel of the great God and our Saviour 
.TesusChrist, and, confining themselves within the pale 
of ^the cburch of God, that they there would stretch 
forth their hands daily to do that which is i i^ht.-Ed. 


Dear Brother Bennett: Having seen on- 
ly the first number of your valuable paper 
I esteemed it very high, seeing it was 
devoted to the detecting error and main- 
taining the muii of God. 1 have long since 
desired such a work performed in North 
Carolina, believing it will be useful to all 
those that receive the gospel in the love of 
it. 1 do not mean such as give their assent 
to the truth of the gospel, and sinister 
views, fear, or shame prevents them from 
contending for it; but those that are not 
ashamed of the gospel of Christ, and sen- 
sible of its power unto salvation unto every 
one that believes. We have some amongst 
us that are as it were sitting straddle of 
the fence, at first appearance; but when 
brought to the test, they are not for us or 
the truth of God. Our Lord told one that 
he hath a devil — and these middle folks, 
say neither for nor against, not wounded at 
their brethren following the traditions of 
men and doctrine of devils, reminds me of 
the dumb devil — and you adhere strictly 
to scripture discipline the way is too 
straight for them; and they will, when you 
push them up to the test, prove your worst 
foes; which brings to mind this truth, they 
that are not for us are against us — and if 
they gather not with us, they scatter — and 
will scatter as many of the flock as they 
can. 1 hear some say that, they are not 
hurt with their brethren for partaking with 
the benevolent schemes of the day, 
(falsely so called,) and as such can fellow- 
ship them hi it. Now if the scripture be 
true, they are not right, for this reason — if 
one member suffer, the whole body suffers 
with it; and worst of all, endeavor to get 
others in the same quagmire. And I 
think you may telj the preachers of this 
stamp apart from God's ministers, while 
they are with you — they will use consid- 
erable ingenuity to try to please all, and 
very often one would think they were in 
a fair way to come to the truth, but stop 
just before they get to the door — they are 
harder to shove up to the truth, than to 
catch a horse that is bad to catch. Such 
preachers as these you may dread them — 
for depend on it they will feed themselves 
and not the flock, unless they can (net} on 
the husk—- and I believe there are a great 
many more husk eaters than the finest of 



the wheat. Again there are some that 
will stick closer to such preachers than to 
God or his cause. Our Saviour said, 
watch and pray, lest ye enter into tempta- 
tion. For these men are possessed of se- 
ducing spirits and doctrines of devils; se- 
ducing with their good words and fair 
speeches, deceiving the hearts of the sim- 
ple; of whom be thou aware, for they re- 
mind me of the spider building a web, 
stretching it in every direction for the pur- 
pose of entangling the prey whilst they lie 
in wait to deceive, secreted in their holes, 
ready when the prey strikes it to run out 
as though he intended relief, but instead of 
relief fasten him with another web again 
and again, until he ties him completely to 
the traditions of men, doctrines of devils, 
and a supporter of those shepherds or pas- 
tors that scatter the flock, or cause my 
people to err. t could say much more 
here, but I forbear, for it is well known 
that the spider is a poisonous insect. 

May the Lord prosper you in your un- 
dertaking such a paper, and give grace 
and wisdom that you may promptly meet 
all the attacks of your adversaries — that 
they may not be able to gainsay you, and 
that you hold forth gospel light to the 

To the Editor of the Primitive Baptist. 

Roane County, Tennessee. 
Dear Sir: We have received thro' 
brother Haggard the fifth number of 
the Primitive Baptist. We are well 
pleased with its intention and the 
course it steers, for it brings light 
out of the treasure of God's word, 
which the missionaries have for a 
long time endeavored to hide be- 
hind the curtain, and thereby throw 
a shade over the church and let Ar- 
minianism stand in front of God's 
word, and thereby deceive the 
church of Christ and aggrandize 
themselves with the applause of the 
world and make gain by godliness. 
But thank God we have a Haggard, 
a Galloway, a Sellers, a Gowards, 
a Turner, &c. that stand for God, 
though the missionaries call them 
the despised few — 'but we say, the 

humble followers of the blessed Je- 
ses, lo feed the flock of God and 
comfort his children with the word 
of God to fear not little flock, for it 
is your Father's good pleasure to 
give you the kingdom; for he has 
chosen you out of the world for him* 
self, which he has chosen in Christ 
before the world was, but made ma- 
nifest in these last times by his Son, 
whom he hath foreordained to bring 
light to his people Israel, (the 
church,) which, I am authorised 
from the word of God to say, he 
will save with an everlasting salva- 
tion, world without end. 
I am, dear Sir, yours, &c. 

WM. EBLEN, Lay member. 

Frcedonia, Ala. 
March 24th, 1836. 

Dear brother in Christ: Butve? 
recently I have been favored, ye? i 
may say blest, .with perusing a lev 
Nos. of the Primitive Baptist. 
when my soul and heart were made 
to rejoice to learn, through not only 
the "Primitive Baptist," but the 
"Signs of the Times," that God still 
had in reserve a people who would 
not bow the knee to Baal, and who 
would not consent to take the 
priestly yoke, and who believe that 
salvation is of God. We have a 
good number of the old stamp Bap- 
lists in this quarter of God's earthly 
vineyard, nevertheless they are not 
exempt from being harrassed by 
those money beggars who have con- 
nected themselves with the world, 
entitled the benevolent institutions 
of the day — falsely so called. 

Now, dear brother, in conclu- 
sion my prayeY is that the God of 
all grace may deign to bless you, 
and make your little paper a bless- 
ing to his people, who are not of 
this world; for the world loves its 
own, therefore they must and will 
receive persecution from evil doers' 



—for the love of money is the root 
of all evil. I must close, having 
said more that I at first intended. 
1 am, dear bro. yours in love, 


Tennessee, Morgan County, > 
April 4th, 1835. $ 
Dear brother in the Lord: I take 
the liberty of addressing you a few 
lines, informing you that, not long 
since the first three numbers of the 
Primitive Baptist fell into my hand; 
and being highly gratified with the 
principle and style it appears to ex- 
hibit, I sincerely feel thankful to the 
great Head of the church, that he 
has put it into the hearts of his ser- 
vant to come out in defence of the 
truth. 1 have circulated them a- 
mong my brethren, who are highly 
pleased with them; and we feel a 
pleasing hope, that under the bless- 
ing of our heavenly Father, It will 
be a means of strengthening and 
comforting the humble followers of 
the Redeemer in this quarter of his 
vineyard. For the advocates of the 
new speculating schemes of the 
day, have made some strong exer- 
tions to pervert the truth through 
this country, and carry the servants 
of God back again into bondage. 
But thanks be to our great high 
priest, they have not succeeded in 
producing a single instance of that 
peace-breaking spirit in our imme- 
diate neighborhood. The two 
churches, Little Emery and Beach 
Fork, which are situated immediate- 
ly in my neighborhood, stand uni- 
tedly opposed to, and their records 
show they have long since declared 
a non-feliowship with, all the new 
schemes and societies of the day; 
and we believe that the circulation 
of the Primitive Baptist will be of 
considerable utility among us, in 
confirming and establishing us in 
the truth. 

I must conclude by subscribing 
myself your affectionate brother in 
gospel bonds. 

To Mark Bennett, Editor of 
the Primitive Baptist. 

Eatonton, Ga. \ 

March SYst, 1836. , 
Bro. Bennett: I think your paper 
is pretty much on the wing in this 
country, .and will 1 trust in a short 
lime form an extensive acquaint- 
ance. There are a great many 
Baptists in our day, that seem to 
manifest a great anxiety to be revi- 
ved in the things of religion and to 
prosper as a religious denomination; 
and 'are wondering why it is, that 
they have to walk in darkness and 
have no light — the reason is, they 
(as Israel did) have married strange 
gods, (human inventions) which is 
the cause of strange fire's being of- 
fered, (praise of those inventions,) 
in manifesting a disposition to love 
the praise of men more than the 
praise of God, and to serve the 
creature in preference to the crea- 
tor. Is not this the fact! If so, no 
marvel if we are not flourishing; for 
God halh said, he dwelleih not with 
idols. The case of Achan, would 
not be a bad lesson for us to 

As 1 am ignorant and unlearned, 
perhaps I have wrote more already 
than will be well received by many. 
But go on, my brother, in the 
strength of the Lord and power of 
his might blow the trumpet in Zion, 
sound an alarm in the Lord's holy 
mountain — and as respects Baby- 
lon, the mother of harlots, (modern 
benevolence, falsely so called,) 
shoot at her — spare no arrows — for 
she halh sinned against the Lord. 

Yours, in goepel bonds, 


PU . .,!»!. PI. f[JI**P.B ■ I., mi 





The mystery of God the Justifier, Rom. iii. 26. 
justified both in his justifying- and condemn- 
ing; or soul justification and selfcondemna- 
My Jesus needs not save, yet must; 
He is my hope, I am his trust. 
He paid the double debt, well known 
To be all mine, yet all his own. 
Hence, though I ne'er had more or less 
Of justice pleasing righteousness, 
Yet here is one wrought to my hand, 
As full as justice can demand. 
By this my Judge is more appeas'd 
Than e'er my sin his hunor leas'd. 
Yea, justice can't bepleas'd so well 
By all the torments borne in hell. 
Full satisfaction here is such, 
As hell can never yield so much; 
Though justice therefore might me damn, 
Yet by more justice sav'd I am. 
Here ev'ry divine property 
Is to the highest set on high; » 

Hence God his glory would injure, 
If my salvation were not sure. 
My peace and safety lie in this, 
My Creditor my Surety is, 
The judgment-day I dread the less, 
My Judge is made my righteousness. 

He paid out for a bankrupt crew 
The debt that to himself was due; 
And satisfy'd himself for me, 

When he did justice satisfy. 

He to the law, though Lord of it, 

Did mostobediently submit. 

What he ne'er broke, and yet must die, 

I never kept, yet live must I. 

The law, which him its keeper kill'd, 

In me its breaker is fulfill'd; 

Yea magnified and honor'd more 

Than sin defac'd it e'er before. 

Hence though the law condemn at large, 

It can lay nothing to my charge; 

Nor find such ground to challenge me, 

As Heaven hath found to justify. 

But though he freely me remit, 

I never can myself acquit. 

My Judge condemns me not, I grant; 

Yet justify myself I can't. 

From him I have a pardon got, 

But yet myself I pardon not. 

His rich forgiveness still I have, 

Yet never can myself forgive. 

The more he's toward me appeas'd, 

The more I'm with myself di^pleas'd. 

The more I am absolv'd by him, 

The more I do myself condemn. 

When he in heaven dooms me to dwell, 

Then I adjudge myself to hell; 

Yet still I to his judgment 'gree, 

And clear him for absolving me. 

Thus he clears me, and I him clear, 

1 justify my Justifier. 

Let him condemn or justify, 

From all injustice I him free. 



For the Primitive Baptist. 

North Carolina — Joseph Biggs, Sen. Williams- 
ton* Joshua Robertson, Gardner's Bridge. .John 
Bryan, Clark's Store. George H. Alexander, Co- 
lumbia. K. M. G. Moore, Germanton. Foster Jar- 
vis, Swindell's P. 0. Wilson W. Mizell, Plymouth,. 
John Lamb, Camden C. H. Jacob Swindell, Wash- 
ington Benj. Briley, iPs Greenville. John A. Atkin- 
son, Bensboro'. James Southerland, Warrenloi.. Al- 
fred Parrin, Raleigh. Stephen I. Chandler, McMur- 
ry's Store. James Wilder, Anderson's Store- Benj. 
Bynum, Speight's Bridge. William Kxum Waynes- 
boro'. Henry Avera, Averasboro . Parham lucket, 
South Washington. John Kennedy, Chalk Level. 

Georgia. — William Moseley, Bear Creek Robert 
Gilliam, Fayetteville. A. Cleaveland, McDonough. 
James Henderson. Monticello- A. B. Reid, Browns- 
ville. John McKenney, Forsyth. Anthony Hollo- 
way, Lagrange. Patrick* JV1. Calhoun, Knoxville. 
Leonard Pratt, Mountain Creek. John Hubbard, 
Mulberry Grove. Ldm'd Stewart, Calhoun's Ferry. 

Alabama — L. B. Moseley, Cahawba. A. Keaton, 
McConico. JohuBlackstone, Chambers C- H. John 
Davis, Portland. Wm. W. Carlisle, Fredonia. 

Tennessee- — Gray Haggard, Kingston. A. V. 
Farmer, Wrighlsvitle. Charles Galloway, Indian 

Mississippi. — Jesse Battle, Meridian Springs. 

Missouri — Samuel D. Gilbert, Portland. 

Kentucky. — Jonathan H- Parker, Salem. 

Virginia. — Kemuel C. Gilbert, Sydnorsville. Ru- 
dolph .Rorer, Btrger's Store. John Clark, Freder* 

Pennsylvania. — Hezekiah West, Orwell. 

New Jersey. — Wm. Patterson, Suckasunvy. C. 
Suydam, Hopewell. 

New York. — George Clarke, Buffalo. 


Jer. Weaver, $1 00 

J. K. Aldridge, $5 00 

Fred. Little, 75 

James Biggs, 75 

Willis Fleming, 1 00 

Jos. Biggs, Sr. 4 00 

John Clark, 5 00 

Gray Haggard, 5 00 

John Hubbard, 5 00 

K. C. Gilbert, 5 00 

J. W. Douglass, 1 00 

Barnet Idol, 2 00 

John R. Home, 1 00 

James Griffin, 1 00 

Hardy Home, 1 00 

W.Patterson, 2 00 

Edmund Clayton, 1 00 

BurwellTemple,2 00 

John Blackstone.10 00 

Benja. Sharpe, 1 00 

Edward Power, 1 00 

Jona. Johnston, 5 00 


The Primitive Bajitist is published on thi 
second and fourth Saturdays in each month, 
at One Dollar per year, payable on receipt of 
the first number. Six copies will be sent to one 
Post Office or neighborhood for Five Dollars. 
Notes of all specie paying Banks will be recei- 
ved in payment. Money sent to Us by mail is 
at our risk. 

Communications must be post Jiaid,and di- 
rected to the Publisher. 

JL/"The extra copies of our first numbers 
are exhausted. New Subscribers are inform- 
ed, that they can receive the first numbers of 
the next volume, to complete their subscrip- 
tion year; or, they can subscribe for the bal- 
ance of the present year, and pay at the same 
rate as for the whole rear. 

the; primitives baptist. 

ww W&M& mmimmw®' 

Printed ami Published by George Howard, 


"Come out of ^er, an? people*" 

VOL. I. 

SATURDAY, MAY 28, 1836. 

No. 10. 



Revelations, xvi. 13 and 14: "And I 
saw three unclean spirits like frogs come 
out of the mouth of the dragon, and out of 
the mouth of the beast, and out of the 
mouth of the false prophet. 14. For they 
are the spirits of devils, working miracles. 
which go forth unto the kings of the earth, 
& of the whole world, to gather ihem to the 
battle of that great day of God Almighty." 
{continued from our last.) 
Now you know that various beasts, 
fowls, &c. are chosen by scripture writers 
to point out men of power, temper and 
passions; the lion is made use of as roaring 
and devouring, as a figure of the devil; 
the dragon is also made use of as a figure 
of the devil; the serpent is also made use 
of as a figure of the devil, for his poison, 
charming influence, subtilty, &c. The li- 
on is also made us"e of to figure Christ in 
his kingly power and master of all men, as 
the lion is the master beast. The lamb is 
also made use of as a figure of Christ, for 
its meekness, gentleness, and profitable- 
ness to men in food and clothing. Sheep 
is made a figure of the righteous — goats, 
hogs, and dogs, of hypocrites and the 
wicked. A woman, and bride, and spouse 
is made use of as a figure of the church of 
Christ, &c. &c. All this you know by 
reading the scriptures is so. Then the 
serpent-dragon, and I say it was a beast- 
dragon too, is put as a figure of certain 
men in power, and the devil. This is 
provable from the text quoted of Pharaoh, 
that he is there compared to a dragon. So 
then this is the whole amount, that dragon 
is put in scripture in the Revelations ol 
John, to mean and figure the devil; and 
again it is put for tyrants, as Pharaoh king 

of Egypt, and the kings of Assyria, &c. in 
other texts quoted. 

But now the great question is, what is 
meant by the word dragon in the text, out 
of whose mouth came the unclean spirit 
like a frog? For the dragon, beast, and 
false prophet are very important words in 
the text. And here I shall give you my 
opinion, and some reasons for that opinion; 
for an opinion unsupported by reasons 1 
count no opinion at all. By referring to 
Revelations, xii. 3, which is the first place 
in the New Testament that the word drag- 
on is made use of, the contents of that 
chapter will show that the revelalor had 
here a fair view of the gospel church, in 
her progress or heavenly gospel state on 
earth; and delivers her beauty and excel- 
lence in prophetic style, under the figure 
of a woman clothed with the sun, (that is 
to say, Christ her light and righteousness,) 
and the moon was under her feet, (all 
Jewish feasts that were ruled by the moon, 
and Jewish ceremonies and sacrifices, the 
gospel church had nothing to do with, but 
stood on higher ground and trampled the 
blood of lambs and sacrifices under foot or 
counted them of no value, but depended 
and believed in the blood and sacrifice of 
Jesus Christ for salvation, and thus tram- 
pled all under foot but this for salvation,) 
and a crown of twelve stars on her head, 
(the doctrines and ordinances of the twelve 
apostles) — for, for a church to hold these, 
defend these, preach these, contend for 
these, and practice these, is a crown of 
glory to an)' church on earth; and such 
shall receive a crown of glory hereafter. 
This woman, (which means the gospel 
church,) is represented in the second verse 
as being with child, and cried, travailing 
in birth, and pained to be delivered. (N. 
B. I find no writer can think of every 
thing connected with his subject that is 



even of importance, much less minor 
things) — For I should have told you thai 
the word heaven, in the above first verse, 
did not mean the heaven of glory where 
God dwells; but means the heavenly gra 
cious gospel state of the church on earth. 
It is in this heavenly slate of the church 
that the dragon stood before her, and not 
in the heaven of glory. 

Now there can be no doubt that, the wo- 
man cloihed with the sun means the gos- 
pel church; then it follows that the church 
was vvilh child, and that she broughtforth 
a man child, who was to rule all nations 
wiih a rod of iron, &c. Now the great 
question is, who was this child? Some 
have said it was Jesus Christ. This can'l 
be, for Jesus Christ had been born SI 
years before the time of John's writing 
this book; and this man child is a man 
child phropbecied of to come, which 
should be brought forth by the church at 
some future time to rule the nations. Now 
I have no hesitation in saying that, this 
man child brought forth by the church 
was Constantine the great, who was pro- 
claimed Emperor of Rome, in Britain, in 
the year 306. For the church had all 
along, with short intervals, travailed in 
pain of persecution and longed to be de- 
livered from persecution and bloody suf 
ferings, as a woman of her child when her 
time is come. She, the church, had cried, 
prayed, wished, travailed, and been in pain 
to be delivered from persecution, from the 
Jewish priests to the persecuting Roman 
emperors, but could not be delivered unlil 
Constantine was born and came to the 
throne of the Roman empire. This child 
is said to be caught up to God and his 
throne, that is, taken into a church state 
and under divine protection, so was Con 
stantine; for when he was declared empe 
l'or in Britain in 306 and so on, he had 
four competitors for the throne, Severus, 
Maximin, Maxentius, and Licenias — these 
all contended for the throne of the empire, 
but God protected Constantine, son o( 
Constantius, so that he vanquished all his 
competitors and became sole master of the 
Roman world, and thus ruled all the na- 
lions of the empire, called in the text all 
nations, with a rod of iron; for Christiani- 
ty was as an iron rod to heathenism, &c. 
Verse G: "And the woman fled into the 
wilderness, where she hath a place prepa- 
red of Rod, that they should feed her 
there a thousand two hundred and three- 
score days." Now all men that have paid 

a strict attention to reading the Old and 
New Testament, must have seen that in 
prophetic writing one day is put for a 
year; as Jacob's week for Rachel was sev- 
en years, as Daniel's seventy weeks was 
four hundred and ninety years, &c. So 
here the one thousand iwo hundred and 
threescore days means 1260 years, for the 
church to stay in the wilderness, or in 
other words, her wilderness state. Again: 
in the 14th verse we have the same time 
given in other word* — "for a time, and 
times, and half a time," where she is nou- 
rished from the face of the serpent. Now 
a time is one year, according to the Jew- 
ish account of time, at thirty days to the v 
month, and then they threw in additional 
days every year to make out their year of 
time, as we in giving one day to Februa- 
ry every fourth year; for our time of reck- 
oning of 365 days 5 hours 48 minutes and 
55 seconds, was invented by Julius Cesar, 
the emperor of Rome — England was a 
Roman province, and we came from Eng- 
land, and by this means we have Roman 
time for our year, and not Jewish lime. 
So then we add one day to February eve- 
ry fourth year to bring up these odd hours,, 
minutes and seconds. For instance, four 
limes 5 hours, and four times 4S minutes, 
and four times 55 seconds makes 23 hours, 
15 minutes, and 40 seconds. Thus you 
can see why we add to February one day 
in every lour years, for the bringing up 
this 23 hours, 15 minutes and 40 seconds. 
But to add one day in four years we gain 
44 minutes and 20 seconds; for add every 
fourth year 24 hours, or one day, is too 
much by 44 minutes and 20 seconds. 
Thus in 200 years we have gained 6 days, 
3 hours 46 minutes and 40 seconds on 
time, or the solar circle; so that this year 
our first of January ought to have come 
nbout the 6th or 7th of February. Thus 
in 1800 years, which was about the time 
that Julius Cesar made this solar calcula- 
tion, we shall have gained on time 55 days 
and 10 hours, if the Pope had not reform- 
ed the calendar. 

Now let it be understood, that this cal- 
culation is all a creature hatched in my 
own brain; and if you think I am wrong, 
you can make the calculations and see if 1 
am correct — but don't misunderstand it. 
Recollect that a solar year, or a year of the 
sun, is 365 days, 5 hours, 4S minutes, and 
55 seconds, in which time the sun is on 
ihe dial at the same place he started from. 
Thus you see the whole manner— January 



31, February 28, March 31, April 30, 
May 31, June 30, July 31, August 31, 
September 30, October 31, November 30, 
December 31 — thus you have the 365 
days, but the 5 hours, 4S minutes and 55 
seconds are left out to bring up in that day 
we give to February every fourth year. 
Now you have it I think all plain. I am 
not writing for learned men, but for the 
commonalty of mankind; it is for this rea- 
son I take the pains I do, and this keeps 
me so lenglhy. 

The Jewish year was calculated by the 
moon and not by the sun, and we know 
that the moon performs her revolution 
once in 29 days or thereabouts. So then 
the Jewish year was a lunar year of thir- 
teen months, and not a solar year; and 
thus the Jews counted their year by the 
new moon — if they could see her well, if 
not, then they counted from the next day, 
which makes their months of 30 days each. 
And indeed this was the case almost of all 
nations, the Indians not excepted. But as 
twelve moon months only make 348 days, 
then the Jews had to add another month, 
called Ve Ader, in order to bring round 
their feast of Pentecost, &c. lo the same 
time of the year, so that the paschal lamb 
could be eaten the 14th day of March, or 
Nisin. And thus our Easter is governed 
by the full moon, &c. Then a Jewish 
month may be reckoned at 30 days, and a 
Jewish year at 360 days; and the lost time 
of five days, hours and minutes, was 
thrown in to make their year of 13 months. 

Then a Jewish month may be counted 
at 30 days, and their year at 360 days. 
So then a time is one year, 360 days; two 
times, which means two years, 720 days; 
half time, a half year, 180 days— making 
1260 days or years. Thus you can see 
again the same 1260 years proved, for the 
church to be nourished in her wilderness 
state, from the face of the serpent. 

Again: we have the same time in the 
13th chapter frl'h verse, as regards the 
continuance of the beast, in these words: 
''And power was given unto him to con- 
tinue forty and two months" — to blas- 
pheme God and his church — reads taber- 
nacle. Now one month is 30 days, 42 
months multiplied by 30 days, gives 1260 
days or years. Here you see again the 
same lime of ) r ears given. 

Again, in the 11th chapter, verse 2: 
"And the holy city (church is meant) shall 
ihey tread under foot forty and two 
months." Thus there are in this book 

four places that show that the church shall 
be in her wilderness state 1260 years; 
which years shall be the power of the 
dragon and the beast over her, as well as 
the false prophet. And also, that the. Jew- 
jsh nation shall be trampled under foot of 
all Gentile nations until that time, or the 
end of the 1260 years; at which time the 
fulness of the Gentiles will come in, and 
then the Jews be restored to their own 
land. All this I could prove by many 
scriptures., if I dared intrude more than I 
do. Peter puts one day for a thousand 
years, and a thousand years as a day; and 
in a great many places of scripture one 
day is put for a year in prophetic style — 
of this there can be no doubt. Now if we 
knew when to begin this 1260 years, 
whether at the days of Constantine, or at 
the days of the Pope's assumption of su- 
preme power over the church, or at any 
other event for certainty, the case would 
be settled; for then we could tell when the 
dragon should be bound, and the beast and 
false prophet taken and cast alive into the 
pit — the church come out of her wilder- 
ness state, and the reign of Christ on earth 
begin. But alas, I acknowledge I am in 
the dark when to begin the 1260 years; 
and I believe so have been all the divines 
that have wrote on this glorious event — 
and that this matter of the beginning of 
the 1260 years, will remain in the dark 
just as much as Israel's bondage in Egypt 
did, until they entered the land of Canaan. 
For who could tell when to begin the cap- 
tivity of Israel, from the time of Joseph, 
or from the time of Jacob's going down 
there, or from the time the promise was 
made to Abraham? For God had said, af- 
ter four hundred years that nation will I 
judge, and they shall come into this land 
and serve me. Now the historian says, 
when they had got there, that the self- 
same day 430 years they entered the land. 
Then when they had got there, they could 
count time back, and know when lo date 
the time and promise of God; and on so 
doing, they found it to be the self-same 
day that God had promised. But little 
did they know of all this, while they were 
wandering in the wilderness. Even so 
with the church, and thus the best and 
greatest men know but little about this 
1260 years, while the church is in her 
wilderness slate; but when the glorious 
reign of Christ begins, and the church gets 
out of her wilderness state, then we like 
them can date the time and look back on 



Ihe travel of the church in the wilderness, 
and so fix the time and see that the 1260 
years is fulfilled to a day. But as other 
divines have offered their conjectures, 1 
may mine; for all on this subject is but 
conjecture, I am sure, of the greatest men 
that have ever wrote on it. My conjec- 
ture would be this, that at the time of six 
thousand years from the creation will be- 
gin the reign of Christ on earth; and that 
in the close of the six thousand years hea- 
thenism, Catholicism, and Mahomelanism 
will be finally overthrown by Christ on 
the white horse, and the instrumentality 
of the Christian church. For the ordina- 
tion of the Sabbath preaches this doctrine, 
from the beginning of the world, that the 
church should have six thousand years of 
labor with the devil, world, and fli-sh; and 
then have a thousand years Sabbath. All 
the Jewish feasts and jubilees of release 
preach and point to this doctrine; but alas, 
all is conjecture. Many other reasons 1 
could give, but must not. 

Now I have said, the woman was the 
gospel church — of this there is no doubt; 
but why was she a wonder in heaven? — 
(her militant church slate is meant) — Be- 
cause in all the nations whither the gospel 
came and the church was builded, such 
people, such preachers, such doctrine, such 
baptism, and such a God as a crucified 
Jew who was preached for a Cod, and all 
this confirmed by miracles that could not 
be well doubted, was a wonder in all na- 
tions; which for ages had had their gods 
of various sorts and their modes and man- 
ner of worship. For when Paul came to 
Athens, the most polished city of Greece, 
they said, thou bringest certain strange 
things to our ears; when he preached to 
them Christ and the resurrection — we will 
hear thee again of this mailer. And it is 
said again, God's people are a people won- 
dered at. Yes,/ the gospel doctrine and 
the gospel church has been, and is, the 
wonder of the world in her heavenly state 
on earth. I need not prove that the church 
and the gospel is often in scripture called 
the kingdom of heaven. 

Then appears another wonder, equally 
astonishing in heaven — and what is thai? 
Arid behold a great red dragon, having 
seven heads and ten horns, and seven 
crowns upon his heads. This means the 
heathen empire of Rome. Now here 
don't forget to take notice, how much 
alike the red dragon and the beast are, 
when compared together. Rev. xiii, 1: 

"And I saw a beast rise up out of the sea, 
having seven heads and ten horns, and up- 
on his horns len crowns, and upon his 
heads the name of blasphemy." Now ob- 
serve the dragon had the same quantity of 
horns and heads as the beast, but the dif- 
ference lies here — the dragon had his sev- 
en crowns on his head, but the beast had 
his crowns on his horns, and not on his 
heads like the dragon. And further dif- 
ference — the beast had blashemy on his 
heads, but the dragon had none. Then 
you can see the difference between the 
dragon and the beast mentioned in my 
lext, out of whose mouths these unclean 
spirits like frogs came. Then although 
the dragon and (he beast be so nigh alike, 
yet they differ and mean two distinct 

Now we come to the touching question, 
what and who did John mean by this red 
dragon and his horns and heads, thai slood 
before the woman to devour her child as 
soon as it was born, cast out a flood after 
the woman, and went lo make war with 
the remnant of her seed, &c &c. 

Now if you will look in the 9th verse, 
the dragon is there called the old serpent 
the devil and satan. Here ihen it seems 
that John, by the word dragon, would 
have us lo think he meant plain devil; yet 
I don't think John meant the devil per- 
sonally, but his agents actuated by his sa- 
tannical influence, and stimulated lo wick- 
ed deeds by his wicked spirit working in 
Ihem to that end. And thus Judas is call- 
ed the devil, ihus Peter is called satan, 
thus Christ called some of the Jews "you 
are of your father the devil, and his works 
ye will do." Paul calls the sacrifices of 
the heathen the sacrifice and tables of dev- 
ils, &c. So that heathenism is rightly 
called the old serpent, devil, satan, or dra- 
gon; and because of its persecution, Ihe 
red dragon, &e. So I ihink John meant 
by the great red dragon the great heathen 
empire of Rome, with all its train of gods, 
heathen prieslsand priestesses, divinations, 
oracles, superstitions, idolatry, and hea- 
then customs of religious worship, which 
had been the boast and pride of ages and 
nations; and that the red horse had the 
same allusion to this time of the persecu- 
tion of Ihe church. 

Then I set it down as my opinion, that 
this great red dragon that stood before the 
woman to devour her child as soon as it 
was born, was great heathen Rome, oppo- 
sing and persecuting Ihe Christian church: 



here called a woman, because a woman is a 
figure the divine writers frequently made 
use of to denote the Christian church — 
red dragon, or red heathenism, because of 
that bloody persecution carried on by hea- 
thenism against the church. The ten 
horns of the dragon, or heathenism, meant 
the ten general persecutions of the ten hea- 
then emperors, under whose imperial 
reigns the Christian church was persecu- 
ted, and hundreds of thousands put to 
death in the most shocking and cruel man- 
ner, that the devil and heathens could in- 
vent. All which was foreseen by John, 
and announced in his book of Revelations 
in prophetic style to the Christian church, 
for her warning and guide in that time of 

Some men think that the ten horns mean 
the ten states into which the Roman em- 
pire was divided, for each state, or king- 
dom, or horn, wore its own crown. But 
the dragon did not have a crown on his 
horns, but on his heads; which shows us 
that the dragon, or heathen Rome, was 
composed of seven kingdoms at the time 
of the persecution of the woman, (or 
church,) and that each of those kingdoms 
had its kingly power or crown on its 
head, and not on the horns of the dragon. 
For horns denote kingly power, exalta- 
tion, &c. — crowns worn on the heads of 
kings denote their power and authority. 
It is in allusion to this that a crown of 
thorns was put on the head of our Saviour, 
because he said he was a king, or they said 
it of him. Thus heads are put for kings, 
and crowns for their power and authority 
— see book of Daniel — for a king is the 
head of a nation, as the man is of the wo- 
man, &c. So then I say the ten horns of 
the dragon meant the imperial persecuting 
power of the ten persecuting heathen em- 
perors; and the seven heads the seven 
kingdoms of heathen Rome — of which 
heads I shall have to speak again, in ex- 
planation of the beast, which also had sev- 
en heads but no crowns on them, but on 
his horns — the crowns on the heads of 
the dragon, the kingly power of the se- 
ven nations that composed heathen 

Now I wish you to recollect that I have 
said, the great red dragon meant heathen 
Rome, and his ten horns the ten persecu- 
ting emperors, whose names and dates of 
pushing the church with horns like fierce 
and cruel beasts, 1 set down as follows: 
first, Nero the emperor of Rome commen 

sed persecuting the Christian church in 
the year 31, after our Lord's ascension. 
Second, Domitian gored with his imperial 
horns, in the year 95, 40,000 Christians. 
Third, Trajan, in the year 100. Fourth, 
Antoninus, in the year 177. Fifth, Seve- 
rus, in the year 197. Sixth, Maxaminus, 
in the year 233. Seventh, Decius, in the 
year 250. Eighth, Valerian, in the year 
257. Ninth, Aurelian, in the year 274. 
Tenth, Diociesian, in the year 295. It is 
said that in this last persecution 17,000 
Christians were slain in one month's lime. 
These ten emperors, I think, for many 
reasons I could give, were the ten horns 
of the dragon of heathenism, that 
stood before the Christian church and 
cast out a flood of errors, and that gave 
his power to the beast — of which I 
shall speak hereafter, should I not for- 
get it. 

These persecuting heathen emperors 
were John's red horse he saw, when the 
Lamb opened the second seal. The open- 
ing of the first seal showed the wide, pow- 
erful and successful spread of the gospel. 
The second showed the powerful, bloody 
persecution that followed. Now let it be 
recollected, that the first persecution was 
by the Jews and Jewish priests; this date 
of persecution comprehends from the min- 
istry of Christ and his apostles for about 
34 years. Then commences the persecu- 
tion of this heathen red dragon, from Ne- 
ro, 31 years after Christ's ascension, up to 
295 years after that event. Thus there 
are 264 years of horrid persecution by 
heathenism of the Christian church, in 
which lime thousands of thousands suffer- 
ed death in the most cruel forms. The 
church was red with blood, the dragon 
stood before her, heathenism opposed 
Christianity with all. its power, and the 
struggle and contest was great between 
heaihen priests and Christian priests. See 
Paul at Ephesus, at Lyconia, at Philippi, 
at Athens, &ic. and his successors; for 264 
years the dragon was red with the blood 
of saints, and heathenism opposed the 
church and worsted her. Here I have a 
hundred things to say about the dragon's 
tail, his angels, bis making war, he. & c . 
but dare not, for you can plainly see I am 
about to make a volume of Froggery, and 
therefore must draw the screws a littla 
lighter on myself. 

(/o be continued) 





The salvation of the righteous is oj 
the Lord. — Psalms, xxxvii. 39. 

No. 6. 
For admitting, that these linsey- 
woolsey workmongcrs are the saints 
of God and members of his build- 
ing of mercy, (which is not altoge- 
ther quite so certain as some other 
things to my mind) even in that case 
they have neither authority or abil- 
ity to begin, carry on, or finish this 
building, any more than the compo- 
nent parts or pieces of timber in 
Solomon's temple had to com- 
mence, carry on, or complete that 

What would you think of a tree 
in the forest, loosing itself from its 
natural foundation, creating to it- 
self hands, with which it should 
snatch forth tools, lop off its own 
branches — square its own dimen- 
sions — hew itself into a proper and 
perfect size and form for a building 
— place itself in the building — and 
then leap off workmanlike into the 
forest amongst its fellow trees and 
slay, cut and hew them into proper 
materials for this same building; 
and before it leaves off, place thern 
with itself all into it in admirable 
order and symmetry! Why, say you, 
1 should of course think this very 
strange in atree; and were I to see 
all this, should disbelieve the cor- 
rectness of my own eyes. Be it so 
then, say I; but as strange ns it 
would appear, ye had as well be 
lieve it possible as to suppose that 
a man can establish his own salva- 
tion so far as to make himself a 
Christian, and then make Christians 
of other men. The people of God 
are as the trees in the forest of na- 
ture, and his Spirit as the workman. 
And this Holy Spirit selects from 
amongst the many trees of the 
wood, without any resf ect to their 

goodly appearance, (respect of per- 
sons,) for however knotty, stubborn, 
or deformed they are, it matters 
not. He takes them Wherever he 
finds thetn, and prepares them each 
for their respective places in his 
glorious building of mercy, all fitly 
framed together in the most beauti- 
ful symmetry. But when we talk 
of these component parts getting 
together themselves, like a joint- 
snake when smitten asunder, even 
if they were thus far prepared for 
the union, (which is not the case,) 
why it's another sort of a thing alto- 
gether. When we talk of God's 
building his church it's one thing, 
and when we talk of man's building 
it, it's another thing. Even so sal- 
vation from God is one thing, and 
salvation from man another. 

Saint Paul perhaps thought it to 
be sufficiently anticipating the pre- 
sumption of man when he said, 
"Shall the thing formed say to him 
that formed it, why hast thou made 
me thus!" Rom. ix. 20. But the 
extent of this anticipation scarcely 
included the audacity of the won- 
derful men of might in our day. 
They not only murmur to God for 
making them as they are, but en- 
deavor to make themselves over 
again, and exercise this famous ma- 
king power to such a degree as to 
make their fellow things in such 
shape as may best suit their diver- 
sified fancies! And what wonder- 
ful odd things they are when made. 
Bro. Bennett, did you ever see one 
that was quite finished, dressed up 
in all the fashion of the new school 
divinity, with head erect and eyes 
aloft, and hands sawing the air with 
as much studied dignity as the an- 
cients supposed Jupiter possessed, 
when dropped down from heaven; 
but at the same time appearing in 
your view to possess no more sub- 
stance,, grace, or beauty, than dead 



men's bones beneath the whited se- 

There is no mistake about the 
principles and practices of your 
new school gentry tending to prove 
the salvation of the righteous to be 
from man. Because if it is with 
man to procure it or not, to choose 
or refuse, then the praise and glory 
of choosing is of him and to him; 
and he becomes the author of salva- 
tion, to all intents and purposes. 
And if the performance of any 
round of duties, ever set forth under 
the canopy of heaven by God or 
man, entitles men to heaven or eter- 
nal happiness, or even merits the 
favor of God so ns for him to be 
bound to extend mercy unto them, 
then the reckoning is of debt and 
not of grace; and man has purcha- 
sed his salvation of God and no 
thanks to him, and is justly entitled 
to all the glory and praise thereof. 
While 1 have my being in Christ 
will I deny the premises, but 1 defy 
the whole earth to disprove the con- 
clusion of these propositions, ad- 
mitting them to be true. Now pro- 
vided these premises were true, 
man would far excel God in omni- 
potent power. For instance, God 
has a work of creation and a work 
of providence. His work of provi- 
dence is said to be the greatest, but 
of all his works of providence that 
of redemption is the greatest. This 
last then stands pre-eminent to the 
first — the work of creation. In the 
midst of these important considera- 
tions suppose you were to see a 
man, (who by the by is almost as 
big as a grasshopper,) full of self- 
conceit and vain glory, mount some 
bigh stump and by his own fiat at- 
tempt to apeak another world as 
spacious as this into existence; you 
would look upon him in pity, and 
regard him as a most unaccountable 
fool, would you not? But suppose 

him attempting to speak life into 
his own dead soul, so as to cause 
the new creation to pass upon it 
and thereby become the author of 
this work of redemption, which ev- 
en God could not in unity accom- 
plish, — you must account him a fool; 
yet much more unaccountable, be- 
cause this last creation is greater 
than the first. Then suppose you 
admit that he can in any way, or in 
any wise, do aught that will in the 
smallest degree tend to the salva- 
tion of his own soul, or that of ano- 
ther, and you at once grant him to 
be greater than the creator; be- 
cause in that case God would only 
create nature and natural men, while 
man would regenerate his own soul 
and that of his fellow men, because 
the creator of the new birth, (which 
is certainly greater than the ol! or 
first,) become the author of the 
work of redemption, and have the 
honor of bringing life and immorta- 
lity to light. 

Bro. Bennett, here's nothing too 
strongly pourtrayed, so sure as the 
Bible is true and the evidence of 
the Spirit correct; but such are the 
legitimate offsprings of the human 
effort, free will, and free agency 
principles, with which the world is 
now so filled to overflowing. This 
subject is not exhausted, for even 
our limited understanding compre- 
hends, and my mind is at this time 
directed to other points of argu- 
ment under this head of the subject 
we are upon; but which I shall de- 
cline noticing for the present, espe- 
cially premising that many of your 
readers are already wearied with 
the discussion. Thus far for the 
most part I have only glanced at 
this subject negatively, but intend 
in my next to establish by the word 
of God its all important affirmative. 
In the prosecution of which pleas- 
ing task I shall expect to fall upon 



some things encouraging to the 
Christian and honorable to his God. 


TARBORO', MAY 28, 1836. 

17" Wc have several communications on 
hand, which we will insert as soon as prac- 
ticable. — Ed. 

Signs of the Times. — Perhaps wc have pre- 
sumed too far in supposing the above paper 
was generally and well known through the 
States. This was our impression made by the 
circumstance that "The Signs" is now pass- 
ing, with extensive circulation, through its 4th 
volume. It has recently occurred to us, how- 
ever, that an apology is due to Bro. Beebe and 
our readers, for not giving an earlier notice, 
(like the present,) touching that journal. 

It is edited by Gilbert Beebe, New Vernon, 
Orange county, New York; and published se- 
mi-monthly, in super-royal quarto form of 
eight pages, at $1 50 per annum; or if paid 
in advance, $1 00. A $5 bill is received by 
him in advance for six copies. The "Signs of 
the Times" is devoted exclusively to the cause 
of the Old School Baptists. It combines, in 
an eminent degree, faithfulness with ability. 
We take pleasure in recommending it witlv 
out reserve, to the patronage of our readers, 
as a paper fearlessly and prudently contend- 
ing for the primitive order of the church of 
Christ in its doctrine and practice. — Ed. 

A Subterfuge. ..It seems that (he Editor of the Chris- 
tian Index had been asked, whether the new schemes 
"have nut uniformly operated to produce dissatisfac- 
tion, and destroy fellowship?" He replies, "I think 
it quite probable they have ever had this tendency in 
a greater or less degree.'' Truly. Willi the history 
of the new schemes before us, and the effect.-' thereof 
brooding sorrowfully upon our hearts, and frequently 
running back in retrospect upon our churches and 
alienated brethren to bring fresh supplies of grief, 
this answer could not safely have been otherwise. 
And had it been final, and remained unqualified, we 
do not think that truth could suffer any disparage- 
ment thereby. But this we could not hope, unlpss 
we expected the new scheme people to yield their 
present systems. And while the Editor of the Index 
knew it could not be safely denied, he at the same 
time did not intend to leave the matter with this cor- 
rect answer unturned. He states that the preaching 
of Jesus Christ and the apostles was the cause of the 
strife and dissatisfaction which prevailed among the 

evil-afi'ected; with intent it is presumed, to lay the 
radical cause of dissatisfaction and broken fellow- 
ship at the door of opponents to missions. We will 
give his own words: — 

•The new movements of cur Lord and his 
Apostles had this tendency. The nature and 
influence of his miracles induced many to be- 
come Christ's disciples; but when they heard 
his doctrine of salvation by grace alone, and 
his requisition of self-denial and practical god- 
liness as indispensable to discipleship; they 
were offended, and went away and walked no 
more with him. Christ told his disciples not 
to think that he was come into the world "to 
send peace; but rather division — a sword." 
(Math. x. 34. Luke, xii. 51.) 

'But why was all this? Because, not only 
that the unregenerate heart of proud man, 
could not submit to his doctrine of the new 
birth; but also many of the religious Jews, 
however pious, were not prepared to admit 
his "new measures;'" and therefore opposed 
them, they being of the old Mosaic School. 
And we find that the same spirit of opposition 
to the new schemes and movements of the A- 
postles, to carry out the commands of their 
Lord, to establish his kingdom in all the world, 
was ever and anon stirring up strife and exci- 
ting contentions and divisions amongst the 

This is extolling missions indeed. Taken altoge- 
ther, it seems to be an insinuation that they [mis- 
sions] will well compare with the first promulging . 
of the gospel, — that the missionaries have their exact 
prototypes in Christ and his apostles, — that the gos- 
pel dispensation is changed, modified, or improved, 
opening by missions an era altogether as important 
and glorious as that effected by the advent of the 
Son of God into the world, and the preaching of his 
gospel by himself and his apostles. It seems to in- 
sinuate likewise that, the opposers of the new 
schemes may fitly be classed with the unrpgencrate 
in heart, — the envious and malicious Jews, even the 
same that crucified the Lord of glory, and inioked 
his blood upon their children. Yet the Editor of the 
Index further on, inlimales that (litre is no substan- 
tial difference between the two, and says, "Well then, 
if there is no fundamental difference between the op- 
posers and advocates of the new plans, whv not 
unite?" Indeed, if the allusions to Jesus Christ and 
his contemporary enemies were designed to repre- 
sent the present position of new schemers and oppo- 
sers, we know not how he could admit there is no 
fundamental difference. If the difference between 
them is small or trifling, we sincerely wish we could 
realize it. And if there is a scriptural and holy pro- 
priety in the present plan of missions, we earnestly 
pray God we could see it. For we delight not in 
this daggers drawn between Baptists. We look back 
wishfully upon the former tranquillity and happy 
union of Zion, and sigh for their return- If any of 
us on either side have strayed from her pence- 
fill road, wc humbly pray that the Lord would 
set our feet in his path, and order our goings forth, 
and that every breach that sets us so wide asunder 



mny be graciously closed up, that Christians may 
again come together in the meltings of true affection. 
But if the Editor of the Index has recited the op* 
position to Christ and his apostle?, for the purpose of 
portraying the present opposition to the new 
schemes, and, by this subterfuge, to make the new 
plans, not the primary, but, only the secondary 
cause of the dissatisfaction and broken fellowship 
now endured amongst us, we deny the position. We 
know that he was formerly opposed to open commu 
nion, that is, he maintained the principle that none 
ought to be admitted to church communion but such 
as had been baptized on profession of their faith in 
Jesus Christ. And he says in the article before us, 
he "knows of no substantial reason why they should 
not" unite. 

This is an admission that the cause of opposition 
to the new schemes, does not originate from an unre- 
newed mind; and goes far towards establishing the 
fact, even with 'he new schemers themselves, that 
the primary cause of division does not lie in the op- 
position. But let us trace this division to its root. 
We do know the opposition have a care that the 
Lord of glory be honored of his church, by making 
his last Will and Testament the abiding rule of her 
faith and practice. We do know likewise that this 
precious Testament does not countenance the church 
in such practices as the new schemers pursue, name- 
ly: The originating and holding in their connection 
institutions which .ire national in their form and cha- 
racter; The indiscriminate blending of professors 
and non-professors in societies, and claiming for 
them the character of religious, and instituted means 
of salvation; The temporizing with, and compromi- 
sing, the scriptures with different denominations, in 
order to secure harmony in action; The conferring 
and selling of flattering and world-honoring titles 
upon men, and admitting the uuregenerate and vi- 
cious into societies termed religious, and raising 
them to different grades for money; and the practice 
of begging from all classes of people. In the prog- 
ress of these things we behold with moral certainty, 
the gradual decay of religious liberty and of free ex- 
ercise of conscience; the dying away of that influ- 
ence, reverence, and dignity, which the church abi- 
ding in gospel track would maintain; an abating 
sense of the necessity of regeneration; a growing be- 
lief in the doctrine of justification by works of hu- 
man righteousness; and a general expulsion of the 
doctrine of justification by the imputed righteousness 
of Christ. We are now unavoidably brought to this 
conclusion: not merely to say with the Editor of the 
Index, that, "I think it quite probable they have ev- 
er had this tendency in a greater or less degree;" but 
to say, the radical cause of dissatisfaction and bro- 
ken fellowship is founded in the new schemes. — Ed. 

ttirMi"- Meredith has made another tug at our "ca- 
ses and facts," in the "comment'' upon his Goliath's 
challenge. So it seems, after three set spells, he has 
not entered his flat not so to the truth of but one of 
the facts, and has put it off upon the public to deny 

them by proposing questions to them. We say three 
spells — for in the latter part of his preceding article 
he says, "since writing the above it has occurred to 
us, &.c.'' And although he omitted an "item" in the 
former article because "pressed for room," and bet- 
ter still, "because it had no sort of connection with 
the matter in hand," yet he has thought it expedient, 
if not indispensible, not to suffer said "item" to pass 
unattended to. It appears upon his reviewing again, 
he determined that the following, which is the "item" 
in question, must not go unnoticed: "The fourth 
sign, putting on two coats, we shall briefly confirm 
by staling that they profess much love for us in our 
presence, but in our absence their words are like E- 
hud's dagger. They at one time look upon us 'as 
Christians, as Baptists, and as Brethren;' at another 
time, they revilingly give us the epithet of 'fretful 
little beings,' 'snarling,' &.c. To this we think the 
Editor of the Recorder can testify." 

The rery kind terms in the above item, were ten- 
dered, without any marked distinctions amongst 
them, to the opposers of missions, by the "Baptist 
Slate Convention" in 1830; of which more will be 
seen in the extract beiow. The opprobrious part 
was "gentlemanly" and "decently" conferred upon 
ourselves as an individual, by the Author of "A Re- 
view," (the pattern of "good manners") published at 
Edenton — 1832. The piincipal design of Mr. Mere- 
dith's last article, together with the above item, 
seems to be to draw a distinction between "the oppo- 
sing brethren." "When we speak," says he, "of our 
opposing brethren — which we have often occasion to 
do — we mean those Baptists who are honestly and 
conscientiously opposed to modern missions, but 
who, at the same time, sustain the character of Chris- 
tians." — "We have always received them, and do 
now receive them, 'as Christians, as Baptists, and as 
Brethren.' We have ever been ready , not only to 
commune with them, but to associate with them in 
every good word and work as far as they can con- 
scientiously go — withou! asking or expecting them 
to proceed any further." — "If Mr. Bennett, or Mr. 
Any-body-else will convict us of a single departure 
from this principle, we shall promptly acknowledge 
our error, and make such amends as the case may 
demand." — "There are a few, however, on the other 
hand, who are generally leaders of the people, of 
whom we cannot speak thus favorably." — "Such men 
we can never receive 'as Christians, as Baptists, or 
as Brethren- '' 

As a suitable comment upon the above, we give 
the following extract from the Address of tile Bap- 
tist State Convention of 1830: 

'Now, Brethren, Baptists of North Caroli- 
na, after having explained the nature and ob- 
jects of the Institution, which we propose, and 
stated the reasons why it has been brought in- 
to being-, and considered the objections most 
liable to be urged against it, we proceed fur- 
ther to address you, in more direct and expli- 
cit terms. And tc do this with the more con- 
% r enience, we shall take the liberty to divide 
you into two classes, those who are opposed 



to our measures, and those who are inclined to 
advocate and support them. 

'And we would first speak to those who o/i- 
fiose our measures. Brethren, you who are 
averse to State Conventions, and to Missions, 
and to Education Societies, and who have car- 
ried your hostility so far as even to threaten 
with excommunication, those of your church 
members, who dare to think and act different- 
ly from yourselves in these matters, we wish 
it distinctl) understood, that we have no quar- 
rel with you, of any kind. We neither dislike 
nor envy you, nor do we despise you, nor yet 
do we fear you. We regard yon as Chris- 
tians, as Baptists, and as Brethren; but we 
consider you sadly mistaken, and we sincerely 
regret the loss of your services in the import- 
ant and interesting work before us. When 
we earnestly plead our arguments in favor of 
what we do, and patiently consider the objec- 
tions which you urge against us, we do this, 
not for the purpose of justifying ourselves, nor 
yet for the purpose of justifying the cause 
■which we advocate, but for the sole purpose 
of correcting your mistake, of reclaiming you 
from error, and of enlisting- your services in 
the cause of the Redeemer in general, and that 
of the Denomination in particular.' 

'And it now remains for you to say, whether 
you will take a part in this important and hon- 
orable work, or not; whether you will spend 
your life in extending the knowledge of the 
Gospel, or in opposing the endeavors of those 
who do; and whether you will put it into the 
power of your posterity, perhaps yet unborn, 
to honor you as their benefactors, or to re- 
proach you as the authors of their privations 
and misfortunes.' 

'And should you, after all, consider your- 
selves scrupulously bound to oppose us, do it 
decently; do it gentlemanly ; and do it with 
that dignified meekness which becomes Chris- 
tians, faithfully contending against what they 
believe to be error. But do not, as you re- 
spect the sanctity of the Gospel, as you revere 
the dignity of the Christian church, and as 
you honor the name of Baptists, do not permit 
yourselves to indulge in that low and scurri- 
lous abuse, and to show forth that violent, vin- 
dictive, and intolerant temper, which have 
been but too manifest among some Baptists of 
this State.' 

From (he above extract it is manifest that the Con- 
vention, (as they made no distinction between oppo- 
sere,) either addressed them all as Christians, as Bap- 
tists, and as Brethren, of else they dissembled before 
the part excepted, and before the world. Again, if 
expressly regretting the loss of thi ir services — and the 
declared purpose of enlisting their services, do not 
amount to asking them to proceed further, we confess 
we aie dull of seeing. But why the remarks at this 
time to qualify and explain the Convention's Address 
published six years ago? B cause their subsequent 
course has exhibited such palpable duplicity, that 
(heir transgression is visited upon them: — if one 
dares publicly to utter and expose the craft, corrup- 
tion, and l)ing vanities, of the grand daughters of 
Mystery, Babylon, immediately, Aliab like, they pro- 

claim, he doth not prophecy good concerning me, but 
evil— 1 halt him— feed him with the bread of affliction 
—call liim "fretful," "snarling," fac. 1 Kings, xxii. 
Ay, said the officer to Micaiah, Let thy word, I pray 
thee, be like the word of one of them, and speak that 
which is good. Ay, said the Baptist State Conven- 
tion, our people speak well of our project: be like 
one of them: if you must "oppose, do it decently; do 
it gentlemanly." To those, who through hesitating 
doubt of their idol institutions, and those, who thro' 
fear of being ridiculed and defamed, have forborne 
public opposition, they now say, we call you Chris- 
tians, Baptists, and Brethren. We do not say that 
you snarl and fret — it is only those "few" who will 
not bow when Haman passes — will not be "bs qui- 
ous to our "decent" and ''gentlemanly'' way oi op- 
posing missions: that is to say, not oppose us at all, 
— if you can't help us, be still. 

This dividing of opposers of missions into two 
classes, is to be viewed as only a flattering bait to 
draw opposers into the new scheme interests — as an 
artifice to act over again, the same scenes of I'ivision 
which have once slaughtered the peace and comfort 
and union of the cliutches in this and oilier Si ,res. 
The Pharisees and Herodians said, Waster, w know 
that thou art true, and carest for no uian; for thou re- 
gardest not the person of men, but teachest the way 
of God in truth: — to tatch him in his w»rds. Ay, 
says one in modern limes, "you who are honestly and 
conscientiously opposed to missions" — yoj^who care 
for no man, — impartial, — who regard no! lilt persons 
of men— you we will consider as brethren. But as 
for ''Mr. Bennett," ("and a few others oi the same 
stamp, - ') he hath a devil, why bear ye him? 

As to friend Meredith's disavowal of "ill will," per- 
sonally to ourselves; his invitation to us to "call nt 
his residence;" and "as free a welcome as is due to 
our rank;" we will say, that this light show ol charity 
may serve to recreate his spirits in his present situa- 
tion, as well as to divert public attention from the 
question at issue. iSevertheless, if we shall pass that 
way, and shall feel assured that we can render a ser- 
vice to him, we will not fail to "call;" as we should 
prefer the act of ministering, to that of being minis- 
tered to. And should he feel free to call at our hut, 
he shall occupy the first rank to which our attention 
can promote him. — Ed. 

Georgia — Henry County, t 
April loth, 1836. J 
De*R Brother: The apostle says in the 20th chap- 
ter of the Acts and 3"th verse: "Also of your own 
selves shall men arise, speaking perverse things, to 
draw away disciples after them." We find also in 
the 31st verse, that the apostle did not cease to warn 
his brethren night and <iay concerning (hose charac- 
ters which should rise up among them. He also calls 
them grievous wolves, and says, they will not spare 
the flock. Such were Hymeneus and Alexander — 1 
Timothy, i. 20; and Phygellus and Hcrmogenes — 
2 Timothy, i. 15; and also Philelus — ii. 17. Such 
characters as those, and many others that the apos- 
tle knew >v«uld rite up in the church of God, and 


J 55 

speak perverse things to draw away disciples after 
them, things contrary to the gospel of the Son of God, 
wresting the scriptures to their own destruction. 
The apostle also warned his brethren and admonish- 
ed them, to mark and avoid them who cause offences 
and divisions contrary to the doctrine which they had 
learned, &c. We find that those characters crept in- 
to the churches and caused divisions in them, to the 
distress and afflict ion of the people of God. And the 
apostle in speaking of the opposition lhat he met 
v ith, and the many afflictions he had to bear, among 
those afflictions lie speaks of being in perils among 
false brethren. And many other passages of scrip* 
tare go to show the affliction that those false teachers 
brought upon the children of God, and the fiery trials 
that they had to pass through. And if they would 
impose themselves on the church of God and on the 
apostles in them times, we need not think it strange 
if they impose themselves on the church of God at 
(his time. For my dear brother, for some jears past 
we have had such characters to withstand in this 
country, as the apostle has described —men who have 
risen up among ourselves, speaking perverse things 
to draw away disciples after them; teaching for doc- 
trines the traditions of men and doctrines of devil.-; 
speaking lies in hypocrisy, saying that Christ died 
equally for all mankind, and that the Spirit of God is 
operating on the hearts of all sinners, striving to 
bring them to a knowledge of the truth. And they 
have caused schisms and divisions in the churches, 
and led away disciples after them; and notwithstand- 
ing there are some of them gone out from us and 
have divided some churches, yet we have reason to 
fear lhat the seed of the bond woman is yet among 
us, from the circumstance of some favoring the vari- 
ous institution/ of the day, falsely called benevolent; 
which are without foundation from the word of God, 
and are nothing more than the traditions of men, 
which they have invented for the purpose of making 
their living, instead of working for it. And those 
characters that have and are causing divisions among 
us, speak great swelling words like their ancient 
brethren the Pharisees — they boast of having the 
most intelligent part of the people on their side, and 
in order to prove that they are right, they boast of 
the great revivals they have and the number that is 
added to them, as evidence that the Lord is on their 
side. Those characters have also got wise above 
what is written — they say there are many souls in 
hell lhat Christ died to save, and some of them go on 
to say, that they have known persons that have had 
impressions made by the Spirit of God striving to 
bring them to a knowledge of the truth, and they 
would resist it, and the Spirit would finally leave 
them. Now it is evident that these are perverse 
thirgs, according to the scripture, and that their com- 
ing is after the manner of satan, with all deceitful, 
ness of lies and lying wonders — for it is evident, 
wherever the Spirit begins a good work, that that soul 
will be brought to a knowledge of the truth, or God 
will be disappointed in his purpose. But he will not 
b» disappointed, for he says, as 1 have thought it 

shall come to pass, and as I have purposed so shall it 
stand. Now those false (eachers preach that which 
they know nothing about, and the scripture will tes-. 
tify to this fact — ''But the natural man receiveth not 
the things of the Spirit of God: for they are foolish, 
ness unto him: neither can he know them, because 
they are spiritually discerned." 1 Cor. it: 14. ''And 
I will pray the Father, and he shall give you another 
Comforter, that he may abide with you for ever; 
Even the Spirit of truth, whom the world cannot re- 
ceive, because it seeth him not, neither knoweth 
him." John, xiv. 16, 17. Now if the Spirit of God 
was in those false teachers, they would not be speak- 
ing lies in hypocrisy; but they are like Ahab's proph- 
ets, at the time when Jehosaphat king of Judah went 
down to visit the king of Israel — when the king of Is- 
rael requested the king of Judah to go to battle with 
him against Ramoth Gilead, and Jehosaphat consent- 
ed to go, but wished to enquire of the Lord in this 
matter— and the king of Israel gathered his prophets 
together, about four hundred men, and said unto 
them. Shall I go up to Ramoth Gilead to battle, or 
shall I forbear? And they said, Go up, for the Lord 
shall deliver it into the hand of the king. But Jeho. 
saphat said, Is there not here a prophet of the Lord 
besides, that we might enquire of him? And the king 
of Israel said, there is one Micaiah, but I hale him, 
for he prophecies evil concerning me. And while 
the king of Israel and the king of Judah sat each on 
his throne, all the prophets prophecied before them. 
And Zedekiah mads him horns of iron, and he said, 
thus saith the Lord, wilh these shall thou push the 
Syrians until thou have consumed them. But when 
Micaiah prophecied, he lold them something differ- 
ent, viz: that there came a lying spirit and stood be- 
fore the Lord and said, I will persuade him (Ahab) — 
and the Lord said, wherewith? And he said, I will go 
forth and will be a lying spirit in the mouth of all his 
prophets. And he said, thou shalt persuade him and 
prevail also — g<> forth and do so. Now therefore the 
Lord hath put a lying spirit in t lie mouth of all these 
prophets, and the Lord hath spoken evil concerning 
thee. But Zedekiah went near and smote Micaiah 
on the cheek, and said, which way went the Spirit of 
the Lord from me to speak unto thee? 

Now it is evident that those false prophets profess- 
ed lo be under the influence of the Spirit of God, but 
all the time they were under the influence of a lying 
spirit- Even so those false teachers profess to be 
under the influence of ihe Spii it of God, but are also 
under the influence of a lying spirit. And as the 
false propbeti prophecied lo please the wicked king, 
so those false ministers preach a doctrine to please 
the world, notwithstanding Ihe apostle says the 
friendship of the world is enmity with God. And ad 
the false prophets lold Ahab to go up to battle for be 
should prosper — even so the false teachers tell sinners 
that they have the power (o come unto God, and to 
give up their heart lo him, and repenl and believe 
and be saved. And as Z' dekiah smo'e Micaiah for 
prophecy ing the truth, cveu so the false ministers 
are smiting the true mini tcts of God for preaching 



t!>e trulh; ami the manner in which they are smiling 
is with falsehood and abuse, and mij thing that they 
can do to sink the reputation and standing of the 
true minister of God. And as the wicked king had 
Micaiah the true prophet cast into prison for telling 
the trulh, nnd gave orders to feed him on the bread of 
affliction and water of affliction — so no doubt the 
world and those false teachers are endeavoring to 
unite together, to have the old fashioned Baptists or 
the true ministers of God cast into prison, and there 
inflict such punishment on them as their wicked na- 
ture would dictate to them lo do. And as the false 
prophets were more numerous than the (rue prop!), 
ets, even so the false ministers are more numerous 
than (he true minislers--and as the false prophets 
prophecicd generally speaking for the purpose of 
getting gain, even so the false ministers or those 
missionaries or money. hunting fleece gatherers, such 
as arc begging I he widows' mite or the orphan boys' 
hard earned penny or the children's ginger cake mo- 
ney, are preaching for the purpose of getting their 
Jiving, instead of earning it by the sweat o! their face. 
But I reckon i had as well close my letler, as I ex- 
pect i have said enough now to draw those of the 
synagogue of satan out against me. May the Lord 
bless you, my dear brother, and more and more ena- 
ble you to contend earnestly for the faith once deliv- 
ered lo the saints. ALLEN CLEVELAND. 

Person County, North Carolina, 
April 22(i, 1836. 
Brother !n the year 1828, I became a 
member of the Baptist church, which I believed to 
be the church of Christ, recognised by the apostles 
and primitive saints as such — al which time I be- 
lieved they were a united people in sentiment and 
practice. But alas to my astonishment I soon found 
them to be a divided people, both in doctrine and 
practice. I saw we could not live togelher without 
strife. 1 believed then, and still believe, that we had 
better separa'ed years ago — Two cannot walk toge- 
ther except they be agreed. Amos, iii. 3. But the 
missionary party would pretend to be opposed to a 
separation, in the meanwhile they were sowing the 
seed of discoid in every church in this section, and 
making all the proselytes they could to their devil- 
invented system of theology. I can truly say, they 
have not failed to practice deception and propagate 
falsehood, and at the same time they have endeavor- 
ed to defame, reproach and stigmatise the character 
qf every minister that they could not dupe or hire to 
bow down to their goddess of missions; and also rep- 
resent tlicm as mere topers, tyrants, and a curse to 
religion, in order if they should travel out of their 
immediate neighborhood, that the minds of the peo- 
ple should be so poisoned against them by missiona- 
ry influence, that they might not be favored with a 
hearing — al least, if they stood fair as ministers of 
the gospel their craft miglil be in danger by their 
preaching, for we all know by their craft they have 
their wealth. Bui however I can say like one of old, 
thai thj things that happened unto me, turned out ra- 

ther to the furtherance of the gospel. For wherever 
the missionaries had endeavored mostly to poison the 
minds of the people against me by their misrepresen- 
tation , it has excited the curiosity of the people to 
hear what the babbler will say, and thus they some- 
times get defeated-— and then they are in an uproar 
like Demetrius and his gang. 

It brings to my mind what the apostles said in 1 
Cor. i 20: "Hath not God made foolish the wisdom 
of this world?" Verse 21: "The world by wisdom 
knew not God." Verse 26: "Not many wise men 
after the flesh, not many mighty, not many noble are 
called." Verse 27: "Beit God h'aln chosen the fooU 
i-h things of the world to confound the wise." 3d 
chap, verses 19 and 20: "He taketh the wise in their 
craftiness. And again, the Lord knoweth the tho'ts 
of the wise 3 that they are vain," &ic. 

And thus have the missionaries sown discord and 
contention, until we have become entirely separated; 
for we believe they serve not our Lord Jesus Christ 
but their own belly, and by good words and fair 
speeches deceive the hearts of the simple. Rom xvi. 
18. And since the Country Line Association has 
withdrawn tier correspondence from all Associations 
and individuals that join with or advocate the new 
schemes of the day, the churches have enjoyed peace, 
love and harmony like they did in primitive times, 
when they were all with one accord, and continued 
stedfnst in the apostles' doctrine, and had all things 
common. Acts, ii. 1, 42, 44. They believed in one 
Lord, one faith, one bnpli;m. Eph. iv. 5. And thus 
we learn they were joined together in lb< same 
mind and in the same judgment, their faith and hope, 
their aim and end are all the same. Thus we learn 
the saints arc the body of Christ, the fulness of him 
that filleth all in all. Eph. i. 23. The primitive 
Baptists believed the Spirit of the Lord prepared min- 
isters to preach the gospel, and they preached with- 
out moneyed societies. The Pharisees did not agree 
with the apostles; they held with a train of traditions, 
and taught the brethren except they be circumcised, 
&c. Acts, xv- 1 — Si cammanded them lo keep the law 
of Moses, verse 5 — which caused great grief and con- 
tention in the primitive church. So have the mis- 
sionaries brought a train of devil-invented societies, 
under the name of benevolence, in the churches; 
which have caused grief, strife, and contention to an 
entire disunion among the Baptists. Thus I be- 
lieve the doctrine and practice of the missiona- 
ries agree precisely with the doctrine and practice of 
the Pharisees. Boih endeavor to make void the com- 
mandments of ^od through their traditions and craf- 
ty inventions. 

Bro. Editor, from what I can learn, there are a few 
names in the Flat River Association, that have not 
defiled their garments with missionary inventions, 
although they stand connected with them as a body; 
and 1 would say, from what 1 have experienced, that 
no peace, love, nor harmony can they enjoy, while 
thug (hey are situated. I have been also informed, 
that there are several ministers in that Association 
who have not patronized the new fangled systems of 



the day, but are earnestly contending for the faith 
which was once delivered unto the saints. Jude, 3. 
We have, blessed be God, eleven ministers in the 
Country Line Association, that we believe are not 
acting by constraint nor for filthy lucre, but of a rea- 
dy mind — neither as being lords over God's heritage, 
but being ensamples to the flock. 1 Peter, v. 2, 3 
who with united hearts and uplifted voices protest 
against all missionary crafts and inventions of men, Si 
earnestly contend for the apostolic order of the gospel. 

Bro. Editor, I acknowledge I have been somewhat 
dilatory as an agent, in introducing your paper in 
my section; but 1 have undoubted evidence that it has 
proved a source of comfort to some of the dear saints 
of God, in establishing them in the faith of the gos- 
pel 1 am flattered in believing, when the people 
become more acquainted with the matter it contains, 
they Will give it more encouragement. 

1 remain yours, in the bonds of gospel union. 


Salem, Livingston County, Ky . 7 
April 25th, 1836. $ 
Brother Bennett: The Primitive Baptist has 
come to hand and we are well pleased, and if 
I had an opportunity of visiting different neigh- 
borhoods, I think I couldobtain a great many 
subscribers. Dear brother, I cannot express 
my feelings to you of the satisfaction it gives 
me, to see the Baptist cause so well defended 
as it is in your little paper; a cause that has 
been so long trampled underfoot in the United 
States, particularly in the Western country, 
by the missionaries — our section has been 
completely overrun by them. I do not think 
that you know any thing about them in your 
country when compared with ours, though I 
can inform you that the missionary schemes 
are gradually diminishing in this country. It 
appears that the people are getting their eyes 
open. I am in hopes the time is near at hand, 
when the Locd will put an end to the gospel 
being made merchandize of. Your friend, See. 

Georgia — Upson County, ~f 
April 13th, 1836. $ 

Brother Editor: Two days ago I read a pa- 
per of yours, titled the Primitive Baptist, 
which gratified me much to see there are yet 
some that stand up in defence of the truth. I 
have not had an opportunity of seeing any of 
my brethren since I saw your paper, but I 
know there are some here that wish to read 
it. You will please, therefore, to send me six 
copies of the Primitive Baptist to Calhoun's 
Ferry, Upson county, Georgia, and on receipt 
of the first I will send you five dollars. 

Yours, in Christian love, 


Hopeiocll, N. J. I 
April 2d, 1836. \ 

Dear Brother: I have learned 
through the Signs of the Times find 
by other means of information, that 
you have commenced publishing a 
paper entitled the Primitive Bap- 
tist. I feel a desire to see it. I 
have been a reader of the "Signs" 
and Agent for it, since its first pub- 
lication. I think it a good paper 
and am still disposed to support it. 
Its design is principally to exhibit 
the true state of things as they nre, 
and hence expose anti-Christ. If I 
understand the object of your pa- 
per, it is chiefly designed to present 
to view the church in her New Tes- 
tament order, on the foundation of 
the apostles arid prophets, Christ 
himself being the chief corner stone. 
The manifestation of the truth on 
this wise is much needed in this re- 
gion of country. 

Please to send me your paper, 
with the numbers already publish- 
ed, and direct it to Hopewell Post- 
office, New Jersey, and on the re- 
ception of it 1 will remit the money; 
which if I understand right, is ac- 
cording to your conditions. If it be 
your wish that I should act as A- 
gent, and I should like your paper 
as well as I think 1 shall, I will do 
all I can to circulate it. 

Yours, in the kingdom and pa- 
tience of Christ. C. SUYDAM. 

Remark. — Brother Suydam's conjecture re- 
specting the design of our paper, is correct. 
When we look unto the perfect law of liberty , 
and then upon the present state of what is 
called, The Church, we can freely mourn over 
the slain of the daughter of God's people. 
While this is to some a day of enthusiastic, 
misplaced, and frantic zeal, it is to others a 
time of sorrowing. 

In regard to the "Signs of the Times," we 
could not but deplore any essential injury sus- 
tained by that paper, in consequence of ours, 
or any cause whatever. We hope that no 
brother or friend who loves the cause to which 
both journals are devoted, will for the sake of 



ours, take any step to disparage the "Signs," 
unless it depart from its hitherto honest and 
faithful course. And we can recommend it to 
such of our readers as have not seen it, with 
more true pleasure than any religious periodi- 
cal m the whole country. — Ed. 


Georgia — Troup Co. > 
April \lth, 1336. I 
Brother Editor: I nm nearly 
62 years old and have never until 
now taken my pen in hand, to write 
any thing for publication in a news- 
paper; but as one of old said, is 
there not a cause? 1 therefore de- 
sign to' give you a short sketch of 
my life and progress as a Baptist. 
I was bom and raised in the State 
of Virginia, and in the auiumn of 
1802 1 joined the Baptist church. 
In December, 1806, I came to Put- 
nam county, Georgia — and in Janu- 
ary, 1833, I moved to this county. 
Whilst I lived in Virginia I knew 
but one kind of Baptists — they were 
the same in doctrine, ordinances 
and discipline — and after I came to 
Georgia, for several years I found 
no difference in the Georgia Bap- 
tists and Virginia Baptists. But at 
length some of our brethren of the 
Ockrnulgee Association, got very 
much concerned about the heathen 
in Hindoo, and there was a mis- 
sionary society formed. But as to 
my part, 1 was not as sagacious as 
my old brother Lawrence; for I 
thought if it done no good it would 
do no harm, and I became a mem- 
ber of the society and therefore ad- 
vocated the cause, and have taken a 
part in nearly nil the new schemes 
of the day. But here I will remark, 
that I remember once reading in an 
almanac, that experience kept a dear 
school but fools would be taught in 
no other — 1 have therefore learned 
from experience, that there was an 
evil in the beginning; and for that 

reason I have withdrawn from ail 
the societies of the day and intend, 
if the Lord will enable me, my few 
raraaining days, to be nothing but 
an old fashioned Ba*pfist. 

I will now say, that I believe eve- 
ry Christian in the world, in one 
sense, is a missionary; and will pray 
the lord of the harvest to send la- 
borers into the harvest. But I also 
believe that every Christian, under 
due consideration, is willing for the 
Lord to send such as ho pleases; 
and is not apt to think that it is in 
the power of man to polish them 
over, and make them anv better 
than they were when rhey came out 
of the hands of the Lord. For a 
long time after \ became a Baptist, 
I had full confidence in all the Bap- 
tists, and hardly could believe that 
they would advocate any thing 
wrong; but in the year 1823, the 
Baptist Convention of the State of 
Georgia adopted a plan to educate 
young ministers, and also a plan for 
domestic missions, and then 1 was 
like old brother Lawrence, there 
was something in my breast say 
ing not so. But I had not as yel 
lost confidence in my brethren, and 
they promised to appropriate all 
moneys paid into their hands to the 
object the donor wished, and kept 
separate accounts for that purpose; 
and I still felt somewhat friendly to 
the foreign mission, and contributed 
a small amount for that purpose. 
But a short lime before I left Put- 
nam, at a meeting of their auxiliary 
society the treasurer of the Conven- 
tion said, that the year before their 
foreign mission fund was so large 
that they were compelled to divide 
it with the domestic mission — and 
when their minutes came out and i 
saw that they had given a young 
man eighty or ninety odd dollars for 
preaching in the destitute parts of 
the country around Macon, aud I 



knew at that time that there were 
churches constituted all round Ma- 
con, and had regular pastors or 
supplies, I ihen decided that they 
had got the last money that I should 
give them. 

Now, brother Editor, the greatest 
evil in all this is, that amongst us 
we have different kinds of doctrines 
preached. For I tell you that those 
Convention preachers do not preach 
the same doctrine that our old fash- 
ioned preachers do; and we have 
some preachers amongst us that 
say they believe as firmly in the 
doctrine of election and the cove- 
nant ol grace as any body, but they 

Primitive Baptist, and am well plea- 
sed with its style and would be glad 
the matter it contains could be 
much more circulated amongst us 
in Tennessee — believing it would 
be strengthening to the friends of 
the good old wny, or at least it 
would contribute in setting up truth 
by the side of error. Being so 
well gratified with- the theme the 
Primitive Baptist contains, 1 have 
procured you ten subscribers, — 
please send twelve of your numbers 
to Ten Mile Post-office, Meigs 
county, and on receiving the same I 
will send you ten dollars. 
I am a member of Concord church, 

have found out that it is not the best Hiwassee Association, — a Baptist 

to preach it. And those kind of 
preachers are the most loving folks 
that I ever saw; they will love you 
whether or not, and I cannot love 
them if it was to save my life — so 
vou mav see there is a division 

of the old stump, believing that Je- 
sus will save his people from their 
sins, and them he foreknew them he 
will call, (not by money,) and not 
one can fail — and am opposed in toto 
to all the new schemes and men- 

amongst us. I therefore join with ! sures of the day, sot up by men and 

brother Gilbert, that the sooner a 
separation takes place the better. 
And I feel confident that there are a 

carried on by money, and cloaked 
under the f<dse name of benevo- 
lence. There are some of the new 

great number of the brethren of the . scheme preachers among us that 
Western Association that are of j Jesliurum like, have wnxed fat and 
ray mind, but these folks that love so kicked, (or think they have,) and 
hard I do not know what to do with i by fair speeches have deceived 
them; for they are generally very some, and caused considerable dis- 
fond of the new institutions of the tresses in some churches — yet the 

present day. 

Now, brother Editor, in conclu- 
sion, I do firmly believe that the 
time is fully come when it is neces- 
sary for every Baptist to come out 
and make it manifest on which side 
they belong. 

I am yours, with respect and Chris- 
tian love, &c 


Tennessee — Meigs Co. 

April 29th, 1836. 

Brother Editor: I have only 

had the opportunity of seeing one, 

to wit, the fourth number of the 

most of our churches are in peace 
and have shut their doors against 
all new and fangled schemes from 
a to z. 

I remain yours in love, praying 
that God may bless every attempt 
in the vindication of truth and the 
prostration of error. 


(t?*The joining a religious socie- 
ty essentially corrupt, is like a fish 
getting into a net, — which finds it 
easy to get in, but hard to gel out 
— and for the most part is caught 
before it gets through. — Ed. 



From Erskine's Gosptl Sonnets. 


The mystery of sancli/ication imperfect in this 
life; or the believer doing all, and doing no- 

Mine arms embrace my God, yet I 

Had never arms to reach so high; 

His arm alone me holds, yet lo, 

I hold and will not let him go. 

I do according to his call, 
And yet not I, but he does all; 
But though he works to will and do, 
I without force work, freely too. 

His will and mine agree full well, 
Yet disagree like heav'n and hell: 
His nature's mine, and mine is his; 
Yet so was never that nor this. 

I know him and his name, yet own 
He and his name can ne'er be known. 
His gracious coming makes me do; 
I know he comes, yet know not how. 

I have no good but what he gave, 
Yet he commends the good I have. 
And though my good to him ascends, 
My goodness to him ne'er extends. 

I take hold of his cov'nant free, 
But find it must take hold of me. 
I'm bound to keep it, yet 'tis bail, 
And bound to keep me without fail. 

The bond on my part cannot last, 
Yet on both sides stands firm and fast. 
I break my bands at ev'ry shock, 
Yet never is the bargain broke. 

Daily, alas! I disobey, 
Yet yield obedience ev'ry day. 
I'm an imperfect perfect man, 
That can do all, yet nothing can. 

I'm from beneath, and from above, 
A child of wrath, a child of love. 
A stranger e'en where all may know; 
A pilgrim, yet I no where go. 

I trade abroad, yet stay at home; 

My tabernacle is my tomb. 

I can be prison'd yet abroad; 

Bound hand and foot, yet walk with God. 

Christ the end of the lain for righteousness.- 

Rom. x. 4. 
Hence I conclude and clearly see, 
There's by the law no life for me; 
Which damns each soul to endless thrall, 
Whose heart and life fulfils not all. 

What shall I do, unless for bail 

I from the law to grace appeal? 

She reigns through Jesus' righteousness, 

Which giving justice full redress, 

On grace's door, this motto grav'd, 

.Let sin be damned, and sinners sav'd . 

O wisdom's deep mysterious way ! 
Lo, at this door I'll waiting stay, 
Till sin and hell both pass away. 

But in this bliss to show my part, 

Grant, through thy law grav'd in my heart, 

My life may show thy graving art. 


For the Primitive Bafilist. 
North Carolina — Joseph Biggs, Sen. Williams- 
ton. Joshua Robertson, Gardner's Bridge John 
Bryan, Clark's Store. Georgt H.Alexander, Co- 
lumbia. K. M. G. Moore, Germanton- Poster Jar- 
vis, Swindell's P. 0. Wilson VV Miz< 11, Plymouth. 
John Lamb, Camden C. H. Jacob Swindell, Wash- 
ington Benj. Briley, Jr. Greenville John A. Atkin- 
son, Bensboro'. James Southei land, Warrenton. Al- 
fred Pat-tin, Raleigh. Stephen I Chandler, McMur- 
ry's Store. James Wilder, Anderson's Store. Benj. 
Bynum, Speight's Bridge William Exum, Waynes- 
boro'. Henry Avera, Averasboro' . Parhnm Tucket, 
South Washington. John Kennedy, Chalk Level. 

Georgia. — William Mose ley, Bear Creek Robert 
Gilliam, Fayelleville. A. Cleaveland, McDonough. 
James Henderson. Monticello. A. B. Reid. Browns- 
ville. John McKenney, Forsyth. Anthony Hollo- 
way. Lagrange. Patrick M. Calhoun, Knoxville. 
Leonard Pratt, Mountain Creek. John Hubbard, 
Mulberry Grove. Edm'd Stewart, Calhoun's Ferry. 

Alabama. — L. B. Moseley, Cahawba. A Keaton, 
McConico. John Blackstoue, Chambers C.H. John 
Davis, Portland. \Ym. W. Carlisle, Fredonia. 

Tennessee. — Gray Haggard, Kingston. A. V. 
Farmer, Wrig'itsville. Charles Galloway, Indian 
Tavern. M. H. Sellers, Ten Mile P. O. 

Mississippi. — Jesse Battle, Meridian Springs. 

Missouri. — Samuel D. Gilbert, Portland. 

Kentucky/. — Jonathan H- Parker, Salem. 

Virginia. — Kemuel C. Gilbert, Sydnorsville. Ru- 
dolph Rorer, Btrger's Store. John Clark, Freder* 

Pennsylvania. — Hezekiah West, Orwell. 

New Jersey. — Wm. Patterson, Suckasunny. C. 
Suydam, Hopewell. 

New York. — George Clarke, Buffalo. 

L. B.Bennett, 
N. Gupton, 
John Moore, 


$4 I A. Clevelam 

1 I Jon. H. Parker, 


The Primitive Bafitist is published on the 
second and fourth Saturdays in each month, 
at One Dollar per year, payable on receipt of 
the first number. Six copies will be sent to one 
Post Office or neighborhood for Five Dollars. 
Notes of all specie paying Banks will be recei- 
ved in payment. Money sent to us by mail is 
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Communications must be /lost fiaid, and di- 
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JT^The extra copies of our first numbers 
are exhausted. New Subscribers are inform- 
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the next volume, to complete their subscrip- 
tion year; or, they can subscribe for the bal- 
ance of the present year, and pay at the same 
rate as for the whole year. 


i»t*tnai» mw st&MSi mmmim^ 


Printed and Published by George Howard, 


"Come out of l^er, mv people/' 

VOL. I. 

SATURDAY, JUNE 4, 1836. 

NSu 11. 


Revelations, xvi. 13 and 14: "And 1 
saw three unclean spirits like frogs come 
out of the mouth of the dragon, and out of 
the mouth of the beast, and out of the 
mouth of the false prophet. 14. For they 
are the spirits of devils, working miracles. 
which go forth unto the kings of the earth, 
& of the whole world, to gather them to the 
battle of that great day of God Almighty." 
{continued from our last.) 
However, ibis 1 must mention, the wo- 
man brought forth a man child that was to 
rule all nations with a rod of iron. This 
was Constanline the great — for never did 
a woman more long to be delivered of her 
child when in labor, than the Christian 
church did from this 264 years persecu- 
tion; for which she cried, travailed, pray- 
ed, grieved, sighed, and mourned for de- 
liverance. The war in heaven (the 
church) immediately ensued — Michael and 
his angels, which means Constanline and 
gospel ministers, fought against the drag- 
on; and the dragon and his angels fought, 
which means the heathen emperors and 
heathen priests, and prevailed not — and 
neither was there place found any more in 
heaven — that is, to persecute the church. 
Verse 9: "And the great (red) dragon was 
cast out, that old serpent, called the devil, 
and satan, which deceivelh the whole 
world: he was cast out into the earth, and 
his angels (heathen priests) were cast out 
with him." This was done in or about 
the year 325, when Conslantine establihh- 
ed the Christian religion by law, and thus 
cast heathenism out of all the chief cities 
of the Roman empire; so that heathenism 
only existed in some inconsiderable villa- 
ges, from which the name pagan religion 
is derived; for from this time, if my me- 

mory serves me, heathenism is called pa- 
ganism. So then heathenism with its ten 
horns and seven heads and seven crowns, 
was cast into the earth, or ruin and insig- 
nificance, by the edict of Constanline, 
when he forbid the worship of idols and 
established the Christian religion by impe- 
rial law. 

The lOlh verse reads: "And I heard a 
loud voice saying in heaven, (the church,) 
Now is come salvation, and strength, and 
l he kingdom of our God, and the power of 
his Christ: for the accuser of our brethren 
is cast down, which accused them before 
our God day and night." (Mark that 
word, the accuser of our brethren.) The 
above verse shows the joy of the church at 
the overthrow of heathenism by Constan- 
line, and never had a woman more joy in 
bringing forth a man child, than the 
church had in her deliverance from hea- 
thenism by Constanline, her deliverer 

from the heathen great red dragon. 


can't tell you every thing, so 1 will desist, 
and only slate that it is heathenism, and 
heathen emperors and heathen persecution, 
that is meant by John to be the great red 
dragon, out of whose mouth came one of 
these unclean spirits like a frog. 

Thus I have given you my view of the 
dragon in what I call a shoit way, altho* 
you may think it long. As for the spirit, 
and its uncleanness and its likeness to a 
frog, this 1 must defer until I get all the 
frogs together, and then explain the spir- 
its, their uncleanness and likeness to frogs. 
Have patience, for I am now damping 
my pen continually. So I shall next pro- 
ceed to the explanation and description of 
the beast mentioned in my text, out cf 
whose mouth came the second unclean 
spirit like a frog. 

Beast signifies a brutish creature void 
of reason and conscience, from the oyster 



to the sagacious fox, or the wisdom of the 
anls or bee?. In 1 Corinthians, xv. 32: 
"If after ihe manner of men I have fought 
with beasts at Ephesus." — Here Paul no 
doubt compares certain men to beasts. 
2 Peter, ii. 12: "But these, as natural brute 
beasts, made to be taken and destroyed." 
— Here there can be no doubt but Peler 
compares a certain class of men to brute 
beasts. Revelations, iv. 6, 7, S: "Round 
about the throne were four beasts full of 
eyes before and behind" — "and the four 
beasts had each of them six wings about 
him; and they were full of eyes within, " 
&c. &c. Now compare the above 6th, 7th 
and Sth verses with the 1st, 2d and 3d 
chapters of Fzekiel, and there is a great 
likeness. In Ezekiel these four are called 
living creatures — in the above they are 
called beasts, but mean the same thing, 
with this difference — Ezekiel's living crea- 
tures with faces and wings meant the pro- 
phets, and John's four beasts with wings 
and eyes meant gospel ministers. But, 
say you, why is four mentioned in both 
places, since the number of gospel minis- 
ters and prophets is much more than four 
or a thousand either? Here it is right to 
inform you that 1, 2, 4, 7 and 144 are in 
prophetic style a definite number put for 
an unknown number, are put for a chosen 
and select number, are put for a complete 
elect number; for instance, in the gospel 
this sentence is found as quoted from pro- 
phetic style — "In Rama was there a voice 
heard, Rachel weeping for her children 
and would not be comforted, because they 
were not. Now Rachel had been dead 
seven or eight hundred years before Her- 
od slew the children of Bethlehem, that 
he also might destroy the child Jesus. Yet 
the one Rachel, is put in this prophecy for 
all and every mother that lost a child by 
the sword of Herod. And why and 
wherefore? Because you will recollect, 
that Rachel was one and the only wife of 
Jacob and the great grandmother of these I 
women that lost children by the sword of 
Herod. Therefore, the prophet foresee- 
ing this dreadful destruction of the chil- 
dren of Bethlehem, and not knowing the 
mothers' names nor the amount of the 
slaughter, puts the one great grandmo- 
ther's name Rachel for all the mothers 
that lost children by Herod's sword. A- 
gain: another prophecy says, "The Lord's 
portion is his people; Jacob is the lot of 
his inheritance; he found him in a waste 
howling wilderness," &c. Now to gospel- 

ize this, it would read thus: Jesus Christ's 
portion is his chosen, given, and purcha- 
sed people; the church is the lot of his in- 
heritance by the gift of the Father to him; 
he found her in her natural esla'e, led her 
about, &c. You recollect God chose Ja- 
cob before he had done good or evil, and 
rejected Esau; you recollect Jacob's de- 
scendents were God's chosen nation among 
the nations; so also recollect that God, 
chose his church in Christ before the foun- 
dation of the world, and of course belore 
she had done good or evil; and all this (hat 
the purpose of God according to election 
might stand — not dependent on the will 
of Jacob, Esau, or the church. So here 
ihe one Jacob is put by name for the whole 
chosen gospel church, the number of which 
is not known. Again: "I saw an angel 
come flying from the east, having the ev- 
erlasting gospel to preach to them that 
dwell on the earth." Now recollect, God 
has not chosen angels to preach his gospel, 
but men. So an angel could bear a mes- 
sage from God to Cornelius, but not 
preach the gospel to him; this he must 
send for fishing Peter to do, and he did it 
effectually — and why? Because God had 
called him to that work. Thus this one 
angel is put for all gospel ministers; for 
the gospel began in the east, or began at 
Jerusalem which is east ol us, and has been 
travelling westward ever since. Three 
hundred years ago there was no preached 
gospel in America, which is west of Jeru- 
salem where it began; and if the angel 
flew from the east, he of course flew west- 
ward. So thai now the forest that once 
heard the howl of wolves, and the bellow 
of buffaloes, and the yell of Indians, echoes 
with a preached gospel from Canada lo St. 
Augusline. Is this owing to missionaries 
and their money schemes and running 
beggars? Not so — but to persecution in 
the old country. This sent the angels 
(gospel ministers) into this western world 
to preach the gospel — and not money. 
God's means to spread the gospel is per- 
secution, and this will he found to be true 
from Jerusalem through all countries until 
now. But money to spread the gospel is 
the devil's means, and his agents have 
liked this means in all counlries, because 
they, the devil's priests, can roll in luxu- 
ry and superfluity, -anil oppress the poor 
and live by their labor; and thus charge 
them loll for going to heaven, which ihe 
king of kings has made free for all that 
choose to walk that way. 



So then this is proof enough, that one is 
put for many, a select number, a chosen 
elect number, &.c. So is the number 144 
— this is a square number, this is a com- 
plete number of the multiplication table. 
Thus John chose this number 144,000, to 
show the chosen church of the Jews, 12 
from each tribe sealed. Not that this is 
the exact number of the Jews that are sav- 
ed, but here he puts a square and com- 
plete and finishing number for an unknown 
number, yet a chosen and complete num- 
ber; and after this he saw a great number 
that no man could number, &c. The num- 
bers 2, 4 and 7, are so often mentioned in 
.scripture, as put for a definite number un- 
known, that I judge it not worth my 
while to explain. Thus I say the four 
living creatures meant the prophets — the 
four beasts, gospel ministers. Revelations, 
vii. 11, shows the same: "And all the an- 
gels stood round about the throne, and 
about the elders and the four beasts, and 
fell before the throne on their faces, and 
worshipped God." 

Now recollect, the church is God's tem- 
ple wherein he dwells and walks on earth, 
and the heart of the saints is his throne on 
earth. Thus gospel ministers stand about 
the church, or as the four beasts are said 
to do, &c. &c. in the verse above. But in 
Revelations, xiii. 1,2: "And I stood upon 
the sand of the sea, and saw a beast rise 
up out of the sea, having seven heads and 
ten horns, and upon his horns ten crowns, 
and upon his heads the name of blasphe- 
my. 2. And the beast which I saw was 
like unto a leopard, and his feet were as 
the feet of a bear, and his mouth as the 
mouth of a lion: and the dragon gave him 
his power, and his seat, and great authori- 
ty." Read the chapter. This is the 
beast alluded to in my text, out of whose 
mouth came the unclean spirit like a frog. 
So then we now come to the beast in the 

Question. What, or whom, did John in- 
tend to represent by this monstrous beast 
of ten horns and seven head*? — is a matter 
of momentous import to the explanation 
nf the text, for out of his moulh came one 
of the frog like spirits. In order to ex- 
plain which beast, I shall refer you to the 

First, beast signifies bad, cruel, fierce 
men, as in 1 Corinthians, xv. 32; in 2 Pe- 
ter, ii. 12, nearly the same. In Daniel, 
vii. 11, beast is put to mean kingdoms. 
Again, in iv. 12, 21, beast is put by Dan- 

1 iel to mean nations. All of which you 
can examine for yourself. But in Revela- 
tions, xiii. 1, 2, beast is put as a figure by 
John to mean the anti-Christian church, 
or the church-empire of Rome, as it is ge- 
nerally called; or you may have it in these 
words, Christian Rome, which differs 
much from heathen Rome; or you may 
have it, the Catholic Roman church; or 
)*ou may have it, religion established by 
law of Constantine, and progressing to the 
Pope, &c. with nuns, monks, friars, &c. 
In a word, he means by the beast in the 
text the Roman Catholic religious empire, 
with all its errors, persecution, cruelly, 
civil and ecclesiastical power, and opposi- 
tion against the Christian church. Of this 
I have not a shadow of a doubt. As full 
proof of what I have asserted, I offer to 
you the 3d verse of the 17th chapter: 
"And I saw a woman sit upon a scarlet- 
colored beast, full of names of blasphemy, 
having seven heads and ten horns." Now 
let me tell you, that the word woman and 
the word city, are oftener made use of by 
the divine writers to mean the church, 
than any other figures in the whole divine 
writings; and the reason is, because they 
are analogous, or figures that come nigher 
the gospel church, than any other figure 
in scripture — which 1 could easily show if 
I dare intrude. So then John makes use 
of the same figures of woman and city, to 
set forth the anti-Christian church, or the 
Roman Catholic church, as the divine wri- 
ters do to set forth the true gospel church. 
So you can see that under the figure of a 
woman, the Catholic church is mentioned; 
for the beast that she rode had seven 
heads and ten horns — the Catholic church 
is meant by the woman, and that beasl on 
which she rode the Roman empire. 
Therefore, that by the beast with seven 
heads and ten horns is meant the Roman 
Catholic empire, there qui be no doubt. 
The gospel church is in*|yiis book repre- 
sented as a bride, the Lamb's wife — as the 
holy city Jerusalem. But the Catholic 
church, or church of anti-Christ, is repre- 
sented by the cities of Sodom, Egypt and 
Babylon. So that these wicked cities are 
made a figure of the Catholic church, of 
this I have no doubt. Also John makes 
use of the figure of a woman, under the 
figure of a whore, a harlot, &c. to show 
the wickedness and prostitution of the Ca- 
tholic church to the kings of the earth — 
says she has committed fornication with 
them, &c. So ir)en all ends here— -the ho- 



ly city Jerusalem is put as a figure of a 
pure gospel church; and a chaste virgin, a 
chosen and beloved brid'e, or wife, or wo- 
man, for the gospel church — while a wick- 
ed city, a whorish woman, or harlot, is 
put for a spurious church; and here in this 
booli, it is put in a great number of places 
for the Catholic church. The 3th verse 
of ihe 17th chapter may prove all this to 
LOTS" Here is proof enough — but add 
6ih verse: "And I saw the woman drun- 
ken with the blood of the saints," &c. 
Read the chapter — here the Roman church 
is alluded to. 

There are so man}' truths here crowd 
themselves on me, from the knowledge of 
scripture and church history, that I am 
tempted to throw down my pen and never 
write any more on earth, unless I can have 
my own lime and scope to explain that 
which would be an advantage to the read- 
er to understand what I write. But nev- 
ertheless, as I have begun Fioggery and 
some people are perhaps laughing about 
it, I will continue to sketch through it. 

Then I wish you to recollect that the 
dragon had seven heads and ten horns, and 
seven crowns on the seven heads. I wish 
you also to recollect that the beast had se- 
ven heads and ten horns, and ten crowns 
on his horns and not on his heads, as had 
the dragon. And don't forget also that 
the .woman rode this beast of seven heads 
and ten horns, with no crowns on horn or 
bead, but was full of the names of blasphe- 
my, &c. Now the ten horns of the beast 
may be here explained in the 17th chap. 
12th verse: "And the ten horns which 
thou sawest are ten kings, which have re- 
ceived no kingdom as yet; but receive 
power as kings one hour with the beast." 
Verse 13: "These have one mind, and 
shall give their power and strength unto 
the beast.' 7 Now observe, the woman is 
the Catholic church; also observe the 
beast spoken of, scarled-colorcd, that car- 
ried the woman, (or church — I mean the 
Roman church, and by the beast the 
bloody empire of Rome.) 

Now again recollect, 7th verse: "And 
the angel said unto me, Wherefore didst 
thou marvel? I will tell thee Ihe mystery 
of the woman, and of the beast that earri- 
eth her, which hath the seven heads and 
ten horns." Recollect here that this is 
explained by John in part — first, the wo- 
man rode this scvonheaded monster with 

ten horns; second, the beast that carried 
her had the same number of head-; and 
horns as the dragon. Also remember that 
the scripture says Ihe man is the head of 
the woman; in the same way seven kings 
or kingdoms were the seven heads of -the 
dragon, and also the seven heads of the 
beast. Therefore, verse 10, "And there 
are seven kings: five are fallen, and one is, 
and the other is not yet come." These 
make the seven heads of the dragon and 
beast. Verse 11: "And the beast that 
was, and is not, even he is the eighth," 
&c. This eighth beast meahs the Pope 
and his successors, or ecclesiastical power. 
Verse 12: "And the ten horns which thou 
sawest are ten kings, which have received 
no kingdom as yet: but receive power as 
kings one hour with the beast." Now any 
man acquainted with church history knows 
that the popes 'did receive power as kings 
in the Catholic church, (or as it is express- 
ed in the text, with the beast,) or as I 
would say, Catholic church state; for that 
is the meaning of the beast in my text, or 
Roman empire. 

1 tell you again I have almost a mind to 
throw down my pen and quit, for as I go 
the subject so increases that my mind is 
overcrowded. Verse 15: "And he saith 
unto me, The waiers which thou sawest, 
where the whore (the Catholic church) 
silteth, are peoples, and multitudes, and 
nations, and tongues." So that by the 
beast rising out of the sea he meant the 
Catholic church rising out from among 
the people, and from among the nations 
and different tongues of the nations that 
composed the Roman empire. Verse 16: 
"And the ten horns which thou sawest 
upon the beast, these shall (thai is, at some 
future time,) hate the whore, (that i«, the 
Catholic church,) and shall make her de- 
solate and naked, and shall eat her flesh, 
and burn her with fire." Verse IS: "And 
the woman (the church of Rome is meant) 
which thou sawest is that great cily, 
•church is meant by city) which reigneth 
over ihe kings of the earth." Now every 
man knows, that has any knowledge of 
church history, that no church ever did 
reign over ihe kings of the earth but the 
Roman Catholic church; and this is well 
known that she did, so that all difficulty in 
this matter is at an end, that the woman 
means the Roman empire, and the woman 
the Catholic church, &c. 
(/o be continued) 





The salvation of the righteous is of 
the Lord. — Psalms, xxxvii. 39. 

No. 7. 
Because David, the man nfier 
God's own heart, in the words of the 
text expressly declares it so to be. 
Oiher men, of other acres, of other 
countries, of other kingdoms, of 
other characters, and of other 
grades, can think, speak, and act in 
reference to salvation as seemeth 
unto them good; but as for the son 
of Jesse, who was by the right hand 
of God exalted, and whose mind 
was well stored with divine know- 
ledge — he declares in a voice so 
loud that it shall be heard as long 
as time itself shall endure that, "the 
salvation of the righteous is of the 
Lord!!" He reiterates the declara- 
tion in these words — Psalms, iii. 8: 
— "Salvation belongeth unto the 
Lord." And so intent is he upon 
proclaiming this mighty truth, that 
he on various occasions emphasizes 
upon it to a great degree, and often I 
is it found among the loftiest notes 
in his sweet melodies to the God of 
heaven. Instance the 35th chapter 
9th verse of Psalms, wherein he 
says, "My soul shall be joyful in the 
Lord: it shall rejoice in his salva- 
tion. 10th verse: All my bones 
shall say Lord who is like unto thee, 
which deliverest the poor from him 
that is too strong for him" (that is, 
from the devil) "yea the poor and 
the needy from him that spoileth 
him." And again he saith, 68, 19: 
"Blessed be the Lord who daily 
loadeth us with benefits, even the 
God of our salvation. Selah." 20. 
"He that is our God is the God of 
salvation, and unto God the Lord 
belong the issues from death." 
And again, 74, 12: "For God is my 
king of old, working salvation in the 
midst of the earth." lu the 78th 

chapter, to give warning to all those 
of future generations who might at- 
tach loo little importance to the sal- 
vation of the Lord and too much to 
their own efforts, for the infidelity 
of the Israelites on a certain occa- 
sion he says, "A fire was kindled 
against Jacob and anger also came 
up against Israel, because they be- 
lieved not in God and trusted not in 
his salvation. 21 and 22d verses." 
He further exclaims most ardently, 
"O come and let us sing unto the 
Lord, let us make a joyful noise un- 
to the rock of our salvation. 95. 1." 
And again: "Sing unto the Lord, 
bless his name, show forth his sal- 
vation from day to day. 96. 2." 
"For the Lord taketh pleasure in 
his people, he will beautify the meek 
with salvation. 149.4." And again 
he says, "In God is my salvation 
and glory. 62. 7." And again: 
"Truly my soul waileth upon God, 
from him cometh my salvation. 62. 
1." And again: "But I am poor 
and sorrowful, let Ihy salvation, O 
God, set me up on high. 69. 
29." Once more: "My mouth shall 
show forth thy righteousness, and 
thy salvation all the day. 71. 15." 
And as it would appear that this 
salvation was the great theme of his 
praise and desideratum of his wish- 
es, he is heard at different times to 
exclaim, "Let thy salvation come 
according to thy word — My soul 
fainteth for thy salvation — Mine 
eyes fail for thy salvation — Lord, I 
have hoped for thy salvation — 1 
have longed for thv salvation, &c. 
119-41. 81. 123. 166. 174. 

These are a part of the notes of 
the sweet singer in Israel: — these 
are some of the exercises of a mind 
endowed with wisdom from on 
high; — that delighted to sing in rap- 
turous strains of God salvation, and 
ascribe to him the highest glory. 

David as before observed, was t 



man after God's own heart. He 
Was taUen from the sheep cot and 
anointed kins over Israel. He wa- 
dcd through rivers of persecution 
and fiery trial, and his experience is 
one ever to be remembered. When 
established on his throne in peace 
and prosperity, and exalted to the 
highest pinnacle of honor in the 
Jewish nation and closest commu- 
nion with his God, he was eminent- 
ly qualified to benefit the church in 
placing upon record those beautiful 
strains of melodious adoration found 
in the book of Psalms. He could 
take a retrospective view of his life 
and from the incidents therein, 
form themes of sublime adoration 
to God on which he could dwell for 
days and seasons in strains of the 
noblest grandeur. He could glance 
at the history of his people and 
praise the Lord for all his goodness, 
and for his wonderful works to the 
children of men. He could look 
back to. that period whence began 
the date of God's salvation; which 
was even before the foundations of 
the earth were laid, at which the 
morning stars sang together and all 
the sons of God shouied for joy; 
and glory in a God of eternal love 
and 'everlasting righteousness.' He 
could look forward to that period 
when in the fulness of the lime, the 
great anti-type of all the types and 
shadows of the mosaic dispensa- 
tion should appear, to enlighten the 
Gentiles and become the glory of 
his people Israel. And (he soul of 
David could brenthe pathetic tones 
of wondrous admiration at so great 
a condescension of so great a God. 
And when taking all these consid- 
erations together and the stupen^ 
dous events connected therewith, 
can we be astonished that Da- 
vid should be made to cry aloud in 
all the fervor, emphasis, earnest 
ness and ecslacy of his soul, "the 


David was not alone in bearing 
testimony to the truth of the doe- 
trine we are upon: the other patri- 
archs, as well a9 the prophets and 
apostles, all harmoniously concur 
in their support of this mighty truth. 
How often do we hear them endea- 
voring to arrest the attention of the 
infatuated sons of Adam, arid direct 
it to the serious consideration of 
this first of all truths in the conver- 
sion of a sinner— -this foundation 
stone— this corner stone — this main 
starting point — this action on the 
part of Jehovah indispensably ne- 
cessary for them to accredit, before 
they can advance the very first step 
in the path of a correct notion of 
God or godliness? 

"The salvation of the righteous 
is of the Lord," because he hath 
said by his prophet Isaiah, "Hear- 
ken unto me, ye stout-hearted, that 
are far from righteousness: 1 bring 
near my righteousness; it shall not 
be far off', and my salvation shall 
not tarry: and I will place salvation 
in Zion for Israel my glory. 46 — 
12, 13." Here God is declaring that 
HE will place salvation in Zion. 
Then is this salvation his and he 
should have all the glory of placing 
it there. We are not here inform- 
ed that he gave, or ever intended to 
give, this glory to another— that he 
permits this man or that man how- 
ever learned, high and self-conceit- 
ed he may be — this society or that 
society however pious the members 
thereof may be — this theological 
seminary or that theological semi- 
nary however high among the moun- 
tains their heads may be lifted up, 
— I sny we are not to learn by this 
scripture that God suffers any of 
these creatures to place 'salvation 
in Zion,' and become himself a mere 
looker on?— Nay, verily, but we are 



clearly taught therein that the agen- 
cy of man in this affair is forever 
excluded, because God and God a- 
lone is to place this salvation in Zi- 
on, for the sake of Israel his glory 
and delight. Therefore the salva 
lion of the righteous in Zion for Is- 
rael God's glory is of the Lord ihe 
great creator, and not of man the di- 
minutive creature. 

Isaiah comes again to our assist- 
ance in saying, "The Lord hath 
made bare his holy arm in the eyes 
of all the nations; and all the ends 
of ihe earth shall see the salvation 
of our God. 52. 10." He certainly 
was not here speaking of man, or 
any set or society of men, who were 
to make bare their arms in the eyes 
of the nations and cause the ends 
of the earth to see their salvation: 
No, certainly he could not allude to 
those overmuch righteous and ex- 
tremely zealous people of our day 
who not only compass sea and land 
to make proselytes, but who com 
pass widows houses and the resi- 
dences of the poverty smitten as 
well as the rich to make money, by 
the use of the tongue and not of the 
hand, and when all have gotten to- 
gether in deliberative dignity, and 
ihe contents of the bag emptied be- 
fore these exquisite lovers of lucre, 
proceed to divide it amongst them- 
selves; and peradventure let one or 
two of ihem lake a somewhat lar- 
ger portion than the others, to ren- 
der them a more splendid outfit to 
Burmah or elsewhere to distant 
shores, where they can be able to 
induce the ends of the earth to look 
and see the salvation of this potent 
society and the marvellous things it 
is doing. I say Isaiah could not 
certainly have meant all this. But 
1 do say that he meant what he said 
and said just what he meant, — and 
that not in a whining, may be so — 
if you do so and so kind of a tone, 

but in a bold and authoritative one, 
"All the ends of the earth shall see 
the salvation of our God." And 
again, "Thus saith the Lord, keep 
ye my judgment, and do justice: for 
my salvation is near to come, and 
my righteousness to be revealed." 
56. 1. And again, 51. 5, "My v sal- 
vation is gone forth — 6. my salva- 
tion shall be for ever — 8. my righ- 
teousness shall be for ever and my 
salvation from generation to gene- 
ration." These named are only an 
inconsiderable part of the eviden- 
ces borne towards the establishment 
of salvation to be in the hands of 
God alone, by the greatly inspired 
prophet Isaiah. Isaiah was a man 
highly exalted of God, and his was 
the mind wonderfully elevated to 
explore the sublime mysteries of re- 
velation, lie had seen God seated 
upon a throne high and lifted up 
when his train filled the temple. 
He had seen the six winged sera- 
phims standing above, and heard 
them warbling their highest notes 
of angelic rapture to the glory and 
praise of him that sat upon the 
throne. His were the lips once 
touched with a live coal from off the 
altar, by one of the seraphims that 
burn around the dazzling throne; 
and his spirits were raised to the 
highest pitch of ecstatic delight at 
the celestial wonders and glories 
that passed in review before his en- 
raptured vision. His mind was 
raised far above the influence of sub* 
lunary objects, and initiated into the 
hidden mysteries of God's unchan- 
geable love for, and his eternal pur- 
poses and decrees towards his 
church and people from everlasting 
to everlasting; as well as permitted 
to roam alon-g the distant shores of 
that kingdom to come, to be here- 
after more fully revealed, and catch 
a glimpse of those rich and inex- 
haustible treasures of felicity laid 



up on high for the 'children of the 
kingdom,' as well as the boundless 
glory to resound to heaven's high 
king throughout the unlimited ages 
of never-ending eternity. Isaiah is 
by some emphatically called the 
evangelical prophet; for he could 
not only glance back to the transac- 
tions in heaven before time rolled 
out of eternity or ever the earth 
was; but he could also by the grace 
of God dart his penetrating vision 
far into the distant future, and fore- 
tell things that should come to pass 
throughout time into eternity again. 
And amongst the many wonderful 
works of providence to be wrought, 
he foretells to us the birth, life, pas- 
sion, death and ultimate glory of the 
Son of God. with as much correct- 
ness as did the evangelists after 
Christ's ascension. And yet Isai- 
ah says, — and the man thus highly 
exahed of God says, as if once and 
forever to hush into silence, the 
croakings of that old pharisaical 
leaven in the natural disposition of 
all Adam's posterity, that would by 
all means have a part or all the glo- 
ry of salvation — "Behold, God is 
my salvation; I will trust, and not. 
be afraid: for the Lord JEHOVAH 
is my strength and mv song; he also 
is become my salvation." Isa. 12. 2. 

TARBORO', JUNE 11, 1836. 

It appears to hive been almost universally agreed 
among mankind, that antiquity adds to the venera- 
tion, character and importance of any practice or in- 
stitution. So that ancient doctrines and customs 
which arc found to be objectionable, are never op- 
posed on account of their antioiity, but some essen- 
tial and intrinsic defect, cither real or imaginary 
And when the origin of any prevailing notion or 
practice can be traced to a period remote as that of 
the apo-lles or prophets, it is presumed these names 
added to lis ling standing will give it a ready pass, 
port, without liability to suspicion or criticism. 

Hence the earnest endeavors of the friends of Theo- 
logical Seminaries to refer their rise lo those times, 
and to number those sacred names among their sup- 
porters. And indeed could they have been handed 
down to us thus recommended, they would lose no. 
thing by the most rigid scrutiny, but among Chris' 
tians, would find approbation and assistance wher- 
ever they go. But in vain do we consult the course 
of former saints of God lo find an example of modern 
Theological Schools. Yet such has been the eager- 
ness of men to sustain them, and such the flknsiness 
of their authority, that they have ventured to meta- 
morphose the sens of the prophets into disciples of 
the schools of the prophets; and to represent the cir- 
cumstance of Chiist imparting divine knowledge to 
his apostles, as a true likeness of their present Theo- 
logical Seminaries. 

The term, school, occurs but once in the volume 
of inspiration. The apostle Paul disputed in the 
school of one Tirannus. Acts, xix. 9. He bait re- 
cently left a Jewish synagogue where he I ad been 
disputing and persuading the things concerning the 
kingdom of God. It is remarkable then that the 
apostle made the only school mentioned in scriplure, 
a place of disputation, instead of a place for teaching 

With respect to the term, Theology, it was first 
used to signify, The Systems; otherwise the fabulous, 
stories published by the Grecian philosophers and 
poels concerning the genealogy and exploits of their 
gods. Hence the title of Theologian, was with one 
consent given to such men as Orpheus, Musens and 
Hesiod. The sublime speculations of Plato secured 
to him the same title. To (his circumstance as well 
as the derivation of the word, the present use of i( is 
indebted. This paragraph is designed, not merelyto 
repeat the fact that the visionary and over-credulous 
are prone to honor the author of plausible specula- 
tion, but also, to show how naturally it prepares the 
! way for the vain and the ambitious to found schools 
in which lo master this fancied knowledge. 

By dint of Theological Schools a certain system 
has been dignified with the name of, Scholastic Divin- 
ity. This system rested for its support upon argu- 
ment and reason. It had at one period fallen into 
contempt, except in some of the universities. But 
we think it is revived, or reviving; for much pains is 
taken in the way of argument and reason to evade 
the meaning of scripture, and also to support pracli- 
ces which are without bible precept or example. 

In the t we 1 fill cen tut y a new sort of divinity called 
Scholastic Theology, was framed by a sect, known 
by the name of Schoolmen. Their divinity had its 
foundation in the philosophy of Aristotle. Its scheme 
was strictly anti-Christian; and it did much to over, 
turn the gospel, and to establish popish darkness. 
And that which (he Tope had found to be so favora- 
ble to his policy, was considered lo be deserving of 
his patronage. Accordingly the popes became the 
patrons of religious colleges. Thence England, 
Fiance, and Spain derived the practice of Theologi- 
cal Schools. Upon the Reformation, some of Ihe 
Protestant countries continued this institution; tint! 


. 169 

those of (hem which either relaxed or abandoned it, 
have again resumed it 

It is difficult to name all the motives which lead 
people to advocate and patronize such institutions. 
It is evident that education, when it consists of true 
knowledge, is no disadvantage to any class. It is 
believed that the first motive to Theological Schools 
is, an opposiiion to the doctrine, of the New Testa- 
ment. By the system of "School Divinity," carnal 
reason was opposed to revelation it*elf. The 
"School Theology" of Ihe 12th century is admitted 
to have been wholly "anti-Christian." The colleges 
of Urban and his Catholic kingdoms were essentially 
and practically anti-go«pel and anti-Christian. An- 
other motive is that of the pride of life. By means 
of these schools the advocates aspire at appearing 
excellent in learning, (especially their ministry,) a 
higi rank among other denominations, popularity 
and esteem with the world, and excelling in strength 
and numbers. They find it necessary to keep in ad- 
vance of the world, to secure the favor and applause 
of the multitude. The illiterate, however pious, who 
have fared as our Lord foretold — been hated of the 
■world — have incurred also the contempt of Ihe D. I), 
and L. L. D and the President and Piofessor of 
school religion. The tendency of Theological Semi- 
naries, at the best, is to reduce the gospel to a life- 
less system of moral precepts and actions destiute 
of the vital power of godliness. — Ed. 

PRAY and pay. 

This head will appear singular to some people: to 
some it may appear invidious, and to some it may 
have the appearance of levity and ridicule. But if it 
possesses either of the three latter qualities it is mere- 
ly incidental, not designed; for they are not (he 
handmaids of truth and piety. And lest the subject 
of prayer should be treated with rudeness because of 
its associate above, we will say a word to it. 

Prayer is the begging of a soul at the throne of 
grace: or more explicitly, it is, the deep and earnest 
entreating of God for mercy or blessing, prompted by 
a painful sense of pressing need, accompanied by a 
consciousness of ill desert, under a correct view of 
the exalted and unspeakable majesty of God. For 
the form of prayer wilhout earnestness, is sport; 
without a sense of need, it is mockery; without a 
sense of guilt and ill desert, it is impudence; without 
an internal conviction of God's infinite majesty above 
ourselves, it is pride. Of the circumstances which 
some have been pleased to consider, the form of pray- 
er, the grace of prayer, the time or season of prayer, 
we shall say nothing. The spirit of prayer demands 
a word. Animated feelings in the ceremony of pray- 
er, are not the spirit of prayer. These, when well 
founded, proceed from faith and hope and love, and 
are properly the frame of a soul attuned to praise. 
Nor is a ready flow of suitable words the spirit of 
prayer. These frequently follow study or habit. An 
earnest longing desire to God, to cancel our offences 
or to wipe off our guilt and supply our needs, is the 
fp'uit of prayer. This is as eloquent iu silence, as in 

words; as ardent in the whisper or quivering lip, as 
in (he audience of twenty rods; as interceding or pre- 
vailing in the suppressed groan, the unhappy sigh, or 
falling tear, as in vocal supplications most energetic 
and pathetic. 

The privilege of praying with the hope of being 
answered from the Lord, is one of the highest ever 
vouchsafed to men. That it is also the duly of 
Christians to pray, cannot he denied. Nor can it be 
denied that our Lord, and his apostles too, specified 
at times the objects for which the churches should 
pray. The subject taken altogether is one of the 
most solemn on earth. Of this last circumstance ad- 
vantage has been taken by those who have had more 
of respect to avarice, than of reverence to God. An 
impression naturally obtains among many that, he 
who prays is guided and influenced by the Holy 
Spirit, and that he will not ask but in a manner, and 
for that, which are right. This impression has led 
them to assent to the dictates of the man that prays. 
Hence, the Roman Catholic;; have so generally con- 
nected the two subjects, Pray and Pay. Hence, law 
religion has been established in so many countries, 
and a devouring [priesthood has outlived so many 
ages and revolutions. The great perfection of lite- 
rature, the maturity of the arts and sciences, and 
the unbounded liberty enjoyed in our country, have 
enabled the priesthood to practice with more refine- 
ment, and consummate policy. To the chimerical 
object of converting the heathen and the world to 
Christianity is attached not only a vast and absorb- 
ing importance, but also a benevolence expansive 
and devout; and by representations painted in vivid 
colors ol heathen wo and Christian duty, avarice is 
kept out of sight, and people are prepared to hear 
with pleasure, Pray and Pay. This is the almost 
universal motto in the strange societies of Ihe day. 
It holds the most conspicuous place in the Bible So- 
ciety, the Missionary, Tract, &c. Pay forms the 
heart of each Constitution. Pay is a kind of first 
call, and Pray a second. In (heir application to the 
public for funds, still is heard, Pray and Pay. They 
consider the questioning of their benevolence as 
spiteful, and the imputation of avarice to them as 
malicious. But (he Catholics of missionary mould 
professed as much benevolence, and were as little 
suspected by their votaries and friends, as any at this 
day. And the day is already gone by when mission- 
aries of other denominations, though imitating the 
example of Catholics, have awarded to them the 
name of corruption and avarice. The object of 
these societies will not allow them to drop the word 
Pay, and the credit of being accounted pious and 
benevolent, forbids them to drop the word Pray. 
They have therefore joined them together, and pro" 
claimed let no( man put them asunder. Their ser- 
mons, their exhortations and their writings teem 
with, Pray and Pay. The calls and accounts from 
different sections of our own country, and those from 
beyond ihe ocean, as lh»y come back repeated still 
succeed erch other wilh Pray and Pay. Their edu- 
cated ministers as they p ve from State to Slate, 



seeking eligible situations, carry their watchword 
Fray and Pay. But the match is unseemly and un- 
scriptmal, and it cannot produce a race of New Tes- 
tament Christians. — Ed. 


Be not scared, reader, as that we are about to re 
(ate a frightful story of some grim appearance from 
the neiher regions: we are only going to reason a 

We have a few times in our life seen pictures appa- 
rently designed to represent the appearance of the 
devil. And to be sure, they have been as haggard 
and ghastly as fancy could paint them. And what 
we are about to say upon the subject will lead us to 
inquire, whether or no, the pictures to portray his 
ocular appearance, (if (he expression be admissible,) 
ought to possess all the beauties and strokes of excel- 
lence which human ingenuity and skill can add to 

It is true, most of the names by which he is called 
in scripture, represent objects or creatures with 
which mankind are more or less acquainted, and 
which are known to possess many ill and objectiona- 
ble qualities, and tew good and commendable ones. 
Uut it is evident according to the scripture, that none 
of his quiet subjects and willing slaves see in these 
names a development of his true character. For he 
is at one and the same time the prince of darkness 
and of their own heart?, the father of their choice 
and the god of their pleasures. By these, his own 
family, his pictures and engravings have usually been 
drawn. Consequently their rugged resemblances of 
satan have exhibited less of him than of their own 
wild and darkened understandings — have exhibited 
something widely different from the licentious and 
pleasing sway of him over their hearts and conduct. 
We say his own children have been his sculptors and 
engravers. For God's law forbade his children to 
have any image or likeness of any living thing among 
-•hem. (And this law has not been revoked unto this 
day. Hence portraits and pictures of men more 
clearly represent a fault in religion, than they do the 
persons intended) And those who have learned as 
much of satan as the teachings of the Holy Spirit are 
wont to impart, have no wish to give his picture but 
by declaring his horrid character. So we conclude 
as the devil's picture is drawn by wicked men, it is, 
likely not drawn as it should op, if i t ought to be at 
all. Hence we shall proceed directly and more fully 
to state the reasons for the inquiry above. And first, 
the devil never offers himself to the view of men but 
in a transformed appearance. All the objectionable, 
hateful, and revolting foims which are given him in 
the Bible, are not such as he exhibits himself to ns 
in, but only those by which God in his revelation has 
declared to men to describe his true character. And 
should he show himself to any in his own undisguised 
character and form, it would, reasonably speaking, 
cause a revolt in that person from his dominion 
Secondly, he never transforms himself into any thing 
"(Jiqus, but into something pleasing. The Holy 

Ghost declares one of his transformations is, into an 
angel of light. 2 Cor. xi. 14. His appearance in this 
is not only that of a messenger, but also a messi nger 
of good tidings, of glorious appearance, and upon a 
glorious and happy errand. Nay, for purposes of de- 
ception and misery, there is nothing virtuous, happy, 
and exalted, which he has not dissembled by trans- 
formation. To man, he has affected to be more 
Iriendly and benevolent than God himself, by offer- 
ing his advice and assistance in rendering him great- 
er and happier than the Lord had created him: Ye 
shall be as gods, knowing good and evil. Yea, halh 
God said, ye shall not eat? Gen. iii 5. 1. q. d. "I will 
act a friendly part to you. Eat, and welcome." This 
was his language — his form was a serpent — it crossed 
God's word. To God, he has been impudent and da- 
ring enough to pretend more honesty and fidelity 
than God's own children. Doth Job fear Gud for 
nought?— Touch all that he hath, and he will curse 
thee to thy face- Job, i. 9, 1 1 q. d. "I am more 
steady and friendly to you now, than Job is: for he 
is deceitful, and not so true to you and upright as he 
pretends to be." This was his language, — hi« form 
perhaps was one of the sons of God- Job. i 6. To 
Jesus he has pretended wealth, royalty, sovereignty 
and divinity: All these will I give that, if thou wilt 
fall down and worship me. Matt iv, 9 As if he 
should say, "1 hey are all mine, — 1 urn w altliy, — I 
reign king over them — 1 have sovereign right to dis- 
pose of them — and I am a deity — worship me." This 
was his language, — what was his form, is not .nown. 
To the unconverted, he has professed great friend 
ship and accommodation: What will ye give me: and 
I will deliver him unto you. Matt. xxvi. 15. He 
seems to say 'T am ready to do you a favor, and am 
worthy of your highest trust." This was his lan- 
guage — his form was an apostle. John, vi. 70. To 
man, he lied against God, by crossing his word. 
And he who professes benevolence to men beyond 
God's word, does the same. To God, he lied against 
God's children by professing more fidelity than they. 
And he, who extols his own piety and service of good 
works, and ridicules others with, do nothing, does 
the same. If Christ had worshipped him, then Jesus 
himself had proved a poor fallen hireling. And such 
is he now who worships for hire. The chief priests 
who purchased Christ of him, got nothing for it even- 
tually, and so with him who sold him. And he who 
buys or sells Christ for money will fail in that event 
to obtain a Saviour, 

But to draw to our inquiry: Since the devil repre- 
sents himself to men, in all the forms of wealth, hon<- 
or, friendship, beneficence, virtue, beauty, light, glo. 
r y. regality, divinity and sovereignly, but more com. 
monly, as an angel of light; ought, or ought not, his 
picture to be drawn in the fairest and most charming 
form? Objection. This were to represent him hi the 
widest possible opposite to w hat God has represented 
him. Answer. As those who draw his picture do not 
-re and understand the picture God has drawn of 
him, but have seen him only in his transformation, 
ought tltrv to leave tha image thev have seen a-tH 



try to sketch and finish one they have not understood? 
Objection. His picture could not be drawn so as to 
admit all the strokes of feigned greatness and good- 
ness of satan. Answer. Neither can all his deformi- 
ty and thrice dire nature be exhibited at one view by 
a single emblem. Objection. A lovely and charm* 
ing likeness of him would create in men a veneration 
for the devil, and beget at least a kind of menial 
worship to him. Answer. Would not, or would such 
a picture, reasonably speaking, by joining his true 

and pick up a kid or a lamb and run off with it, 
or creep into widows houses and lead silly 
women captive, and all the while supposing 
that gain was godliness. But we are told to 
turn away from such, and because I have 
obeyed the command it is pulling down their 
vengeance upon me. Well, be it so. 

Bro. Editor, the difficulty amongst us here 
would never have gone to the same extent, if 

name to it, strike ihem with the art and treachery of it had not been for two things: 1st. It seems to 
satan, and by this delusive form teach them the sub- | me the Georgia Association is determined to 

tile mischief that lies concealed in pleasurable sin, 
and all the illusive happiness of time and sense? 
It is our opinion that the attempting of pictures, 

push forward her new schemes and give laws 
to all the rest; and, 2dly, old father Mercer 
has thrown in his weight, and, bro. Editor, the 

partial or entire, of God, devil, angel, or man, rsUjd man has no child literally and in his old 
grossly and sinfully wrong; and if the pic'ure of the age , think he begat 0])e of w ; ndj (j mean the 
devil is attempted to be engraved and exhibited at all , Gecrgia Baptjst Convention,) and some years 
that, the handsomest man, the most beautiful woman, he ^ ^^ ^.^ g Whke ^ B 

or the most pious minister of the gospel, if we com- ' - £ 

* ... .. i ri. Wilson to nurse it. I speak figuratively 

bine the idea of unrt generate, would as w ell repre- , . . , , * . . • 

sent the devil, as the ugliest scrawl our fancy can | when l ia >' rt lS a daughter. She is now grown 
paint. If you, my reader, are an unconverted per- and has S one to breeding and bears all boys, 
sou, remember, that as satan is transformed into an and no doubt he and others think that with 

angel of light, so a man or woman, comparatively 
with the glory and excellence of an angel, may yet be 
a devil. If this is now your lot, may you be trans- 
farmed by the renewing of your mind. — Ed. 


Hopewell, Henry County, Ga. ") 
May 7th, 1836. 5 
Bro. Bennett: I see from your remarks in 
the last number received that, some professed- 
ly good man has been shooting at me with his 
cross-bow the Index. But, bro. Bennett, I 
trust I have a shield that can turn such arrows 
as that, and in fact I have rather taken encour- 
agement from it from two considerations: 1st. 
Because I recollect that a certain set of reli- 
gious characters said my divine master had a 
devil and cast out devils by Beelzebub the 
prince of devils — and if they said he had a de- 
vil, no marvel that similar ones call me wolf; 
but it is one thing to call me so and another 
for it to be so — and one thing thing to call me 
so and another to get the people best acquaint 
ted with me to believe it is so. But I recol- 
lect master said they would say all manner of 
evil against us falsely for his name sake, and 
also told us to rejoice; so I take it as a part of 
my portion here. But, bro. Editor, if I was 
going to retort on any of them I would not 
make them out so large a wolf. Just see, (an- 
ti-missionary champion of Georgia,) the mas- 
ter wolf in the State, Sir. But I think I would 
de cribe them as being a little sly bob-tailed 
fellow, just calcu'^ted to slip up in the dark 

this mighty host they will carry every thing 
before them; but I have my doubts. For I 
have been watching this noble progeny, and it 
seems to me there is not a proper child 
amongst them; they seem to be with big heads, 
ricketty joints, wild confused ideas, and un- 
scriptural notions; and I fear will only serve 
as wandering stars to guide the vessel of wrath 
already laden for destruction. 

Accompanying this is the account of the 
transactions of the Flint River Association 
with the Teman and Sharon churches, about 
which there has been such an ado. This was 
prepared by a committee, and was to have 
been presented to the Flint River Associaticn 
at the time the Georgia Association sent on 
her delegation to deal with the Flint River; 
and in the arrangement of business it (ihe Re- 
port) was to have come up before the com- 
plaint from the Georgia. But with a hope 
that a satisfactory adjustment would take 
place, some of our brethren moved for the Re- 
port to give way till an effort was made; it was 
granted and the effort was made, and resulted 
in a settlement of our differences so far as re- 
gards discipline, which was said to be satisfac- 
tory to all parties, and we thought was. But, 
to use the language of one of the Georgia del- 
egation, we had not got twenty miles from 
where the heap of witnesses was set up, till I 
heard murmutings from some of our folks; 
those murmurs have broke out into complaints, 
which is the cause of my requesting you, on 
the responsibility of myself aud bro. A. Cleve- 
land, to give the Report a place in the Primi- 
tive Baptist and bro. Beebe to copy it into the 



Signs of the Times — and receive to yourself 
the best desires of yours in gospel bonds, 


Mark Bennett. 

N. B. Accompanying my next you shall 
have a copy of the settlement between the 
Flint and Georgia Associations. W. M. 

0./ 5 * The Report above alluded to will be in- 
serted in our next Ed. 

jiverasborough, A r . C. May 20//;, 1836. 
Brother Editor: Having received two of 
your pamphlets, (the Primitive Baptist,) and 
after making known the importance of the 
■work intended by them, we have at last got 
four others to subscribe for therm We are 
living among the screws and pickers of our 
rights and liberties, viz: Presbyterians, Free- 
will Baptists, &c. all of whom are strong mis- 
sionaries, temperance, and Sunday school en- 
forcers; and we believe, are those who strain 
at a gnat and swallow a camel. We among 
our subscribers have obtained one of the Pres- 
byterian order, which makes us quite anxious 
to receive if possible the pamphlets from the 
commencement; if not possible, to send them 
♦or the balance of the year. 
Yours, with respect, 


Beaverdam, Washington* N. C. } 
rfj)ril 16, 1S36. $ 
Brother Editor: All the brethren 
within (he circle of my acquaintance, ap- 

*eem la be making money faster than any 
other set of tradesmen, they might, per- 
haps, think themselves slighted, were 
(hey not to be first attended to. There- 
fore, to prevent offending their majesties, 
I will notice them in particular. In the 
first place I would say, that almost every 
movement of the missionaries appears to 
be deeply tinged with the foul stain of hy- 
pocrisy and craft. For example. When 
the}' are about lo set out upon a mission, 
they will proclaim to the world, that their 
object is to spread the gospel among the 
heathen, while in fact it seems to me they 
only wish to see something of the world 
and to gain information. But if they 
would travel at their own expense, it 
would be altogether different. But not 
so. After having hypocritically, as I be- 
lieve, explained the object of their mission 
and the great good that is to result from 
it, in pompous epithets and high sounding 
phrases, in order to inflame the minds of 
men and to elicit the benevolent donations 
of the gaping multitude, they then come 
out and say, that it is impossible to ac- 
complish this great good unless you give 
us money. As much as to sav, give us 
bountifully of your money and we will in 
a short time show you how to Christian- 
ize mankind. But compl}' with their re- 
quest, and instead of appropriating the 
money to charitable purposes, they make 
use of it for their own bodily comfort and 

It is said that money is the root of all 
evil. The Missionary Society owes not 

pear to be highly pleased with your pa 

per and the principles which it vindicates. I only its operations but even its very exist 
Our church lias for a long time been ex- ence to coined metal, or stamped bills, 
posed to the slander and abuse of our ec-IAnd if the very foundation be defective, 
clesiastical enemies, without the means of, the upper workmanship however well ex- 
redress. But happily for us, an opportu- 1 ecuted, must ere long tumble to the dust, 
nily from the press is now offered, for us I f a tree is corrupt, its fruit, must be cor- 
to defend our rights and to maintain truth, i rupt; and if the Missionary Society is cor- 
in spile of the opposition raised against us j runt, as it evidently is, its fruit must be 
by the votaries of a moneyed priesthood, 'cot rupt, and consequently dangerous to 
And as the Baptist brethren of the old public good. 

school generally seem (o manifest a dispo- It has been remarked, that a man who 
«ition, to lend their aid toward promoting does not enough for society to rrpay it for 
the success of your paper, and, conse- his advantages and protection, only lives a 
quenlly, to put down "the moneyed insti- privileged beggar upon the alms of for- 
lutions of the day," I deem it my duty al- tune. Now, I would ask, how do the 
so, lo contribute my mite towards accom- • missionaries repay the public for the pri- 
plishing the same desirable end. ivileges which they enjoy? Do they repay 

So defective are the priest-riding insti- ; public benevolence by selling hooks above 
tulions of the present day, that I am al- cost, by charging high prices for preach- 
tnost at a loss to determine which lo«peak ing, by splitting and dividing churches all 
•if first, or what particular fault first to over our country, by establishingTract So- 
point out. However, as the missionaries cieties and selling memberships for a stfQ- 



ulated sum? I suppose that, if a murder- institutions, when fallen into the hands of 

wicked men, it has lost its original purity. 
And let me now tell them, that it is not for 
them to make their boasts any longer and 
say that their institution is established up- 
on pure principles, and that the billows of 
persecution aiay rage, but the gates of hell 
cannot prevail against them. And here I 
would say that, talk of this kind, instead 
of being "fine fancy" is "flat foolery," is 
mere egotism. And now I must close by 
saying, that however perfect the internai 
organization of this missionary machine 
may be, it stands in need of a regulator, 
to check the rapidity of its motion and to 
maintain equilibrium between all its parts. 
Yours, &c. EDOM O. GORDON. 

er were to give $25 to the Tract Society it 
would attach to his name the dignity of a 
dirt-ct.or for life. Strange indeed, that 
g25 should raise a villain to the highest 
post in a religious institution. This is 
fast verging towards absolution. The 
Pope of Rome could absolve a man from 
his sins for so much, and then admit him 
into fellowship. But the missionaries 
have improved on it. They will admit 
one into fellowship without the above 
process being performed, provided that, 
he has a "pretty smart chance of money. 

Again, the missionaries say that Paul 
was a missionary. I deny in point, that 
Paul was a missionary according to' the 
modern style. And in denying it, I would 
ask the following questions: — How many 
black shad-belly coals did Paul, or any of 
the other apostles, wear? How many fine 
carriages and horses did they have? How 
many silver-headed canes did they walk 
with? How many receipts are there to be 
found, for money out of the treasury, with 
Paul's name to them? How many times 
did Paul leave one church to go to anoth- 
er, because he could get $20 or $30 more? 
— These questions readily answer them- 
selves. Yet the missionaries do it invaria- 
bly. And still they are like Paul. Sir, 
these dignified drones which we have in 
our time, set themselves up for a likeness 
to the apostles, when in fact there is not 
even the most distant analogy between 
them. That great apostle of the Gen- 
tiles, risked his life and labored in the 
vineyard, without fixed salaries. He 
drove no bargains about preaching, nor 
made a market of salvation. A rare thing 
in this our day, since the first motive for 
overseeing souls, is, so much a year. The 
missionaries must have their fixed salaries, 
and as soon as the congregation refuses to 
pay, they refuse to preach; or, as soon as 
they hear of another church that will give 
more, they throw down all and go thence. 
It is an old saying, that, money impels the 
feminine steed, but in this case it makes 
the preacher go. 

Again, the missionaries say that their 
institution is established on pure and vir- 
tuous principles. Now I know not what 
might have been the object of the first 
founders of the Missionary Society, but this 
much I do believe, that there is no purity 

Franklin Covnty, Va. 
Mistaken Ideas in matters of religion. 
No. 1. 
Brother Editor: Having given you 
a short sketch of the effects of missions of 
the present day in my last, 1 now leave the 
subject for some person more competent 
than myself, or some one that may feel 
himself necessarily compelled to say some- 
thing on the subject, as was the case with 
me. I intend now to say something con- 
cerning the mistaken notions common in 
the world in matters of religion; which we 
may easily see if we will just read the 
scripture and look for them. How often 
has it been my wonder, to observe the foul 
mistakes and gross errors, the stupid over- 
sights and absurd blunders, in things of 
religion, (those greatest of all matters,) 
whereof many can show themselves guilty, 
that are men of fine parts and great ac- 
complishments; yea, the wits and scholars? 
For who would think but they of all oth- 
ers, that are so piercing, should find out 
the truth; and that they of so wide a 
reach, should grasp the knowledge of all 
needful things? From whom should we 
expect a true account of religion and good 
direction in the way of salvation, but from 
the rabbies and great men, and such as are 
taken for the wise and understanding men 
of the world? And whom would we more 
suspect to be out and under delusions, 
than the illiterate and unpolished; those of 
weak parts and low education? But yet 
how frequently does experience show me 
to the contrary? On the one hand learn- 


virtue in it now. Like all other good ed fools, that have never learned Chrisu 



philosophical heretics that lay snares to 
entrap his faith, and such doctors and tea- 
chers as need to be tutored and taught 
how they must believe and what they must 
do, to the saving of their souls; and on the 
other hand, poor laborers and rustics that 
have open eyes heavenward and a good 
sense of religion, are taught of God to 
know the truth as it is in Jesus, to give a 
reason for the hope that is in them, and to 
be indeed wise unto salvation? So has the 
gracious God brought down the great 
things necessary to make us forever hap- 
py, and laid them in common that those of 
the highest reach shall not go away with 
all; but such as are even in the lowest form 
stand as fair for heaven as any. Whereas, 
now by faith all arms are of a length, and 
God is pleased to make proud knowledge 
bend and crutch while grace nils up un- 
even nature. What errors in religion so 
manifest aud fulsome, so wicked and mon- 
strous, but have had shrewd and witty 
abettors aud defenders? The Gentiles, 
the pharisees, the papists, the deists, uni- 
\ersalians, atheists, Mahometans, Jesuits, 
and even at this day, Campbellites and 
many others, all of them have had learned 
champions and subtle apologists. Not 
only ridiculous superstition and barbarous 
cruelty, but even palpable idolatry, shall 
find those that are called doctors to distin- 
guish it into the best devotion and most 
exalted piety. The very anti-Christ by 
them is proved to be good and true, if lis- 
tened to; but his holiness and whose com- 
ing is after the working of satan, yet comes 
with all deceivableness of unrighteousness. 
For if there was not some fair face put up- 
on it there would be no mystery of iniqui- 
ty in it; but thus does it take and go down 
even with such as are reputed the most sen- 
sible, knowing men, if they be not such as 
receive the love of the truth, are not for 
the simplicity that is in Christ, and will not 
endure that holy truth which comes so 
close home as to regenerate their souls 
and turn their hearts and change their 
lives. God sends them the strong delu- 
sion to believe a lie, and when once they 
have brought that judgment upon them, 
they will always find the truth too hard 
for them; and though they continue never 
so confident and conceited, it is only be- 
cause they are blinded and infatuated. 
Nor is this only to be seen in the cheat of 

popery, but in the prevalence of every 
other atrocious heresy that is set up and 
kept up by men of false principles or un- 
happy educations, or corrupt minds, and 
destitute of the truth which is alter godli- 
ness; who have more parts than piety, and 
better heads than hearts; that either stand 
up to serve a turn and maintain the craft, 
that is, to maintain their life and keep them 
from having to earn their bread by the 
sweat of their brow as directed in scripture, 
or, (in wantonness of wit,) play with every 
thing in religion; and through the pride of 
their accomplishments, glory in showing 
how able they are in justifying some un- 
common or contrary opinion All these 
we are told in scripture shall have their re- 
ward, and applause of men. And Paul 
says, I bear them record they have a zeal 
for God, but being ignorant of God's 
righteousness are going about to establish 
their own righteousness, not having submit- 
ted themselves to the righteousness of God. 
More on the subject at another time. 

Chambers County, Ala. > 
April 19th, 1836. j 
Brother Editor: 1 will send you a 
few of my thoughts for publication, if you 
think they will be of any advantage to ihe 
good old cause. And I will commence 
by saying that, amongst the various vicis- 
situdes incident to the religious world, 
there has one transpired amongst the Bap- 
tist denomination, which to judge of by the 
effects already produced, forebodes conse- 
quences no less fatal to our civil liberties 
as a nation, than derogatory to the holy 
religion inculcated by Christ and his apos- 
tles. Thirty years ago the Baptists pro- 
fessed to be the free people of the Lord, 
and the ministers acted like the apostles of 
Christ — they conferred not with flesh and 
blood, but went forward obeying his com- 
mand; and as they went, preached, saying, 
Repent, for the kingdom of God is at hand; 
and as they had freely received, they free- 
ly gave. But now. an awful change has 
intervened. The preacher has first to 
make known his impression* to some Mis- 
sionary Society, then go to a Theological 
School a while, and receive their benedic- 
tion and be sent under their patronage. 
The preacher must now receive money in 
hand and have his limits prescribed to him, 



with direction how to preach, (to wit:) 
wherever they preach they must enforce the 
duty ofconlribuling, and taUe collections 
for money to support that institution that 
has made him. And this is the reason 
that they are so loud in their declamations 
of praise to the god money. And there 
are many that were a few years ago 
amongst those who preached the gospel of 
Christ in its simplicity, and with religious 
enthusiasm exclaimed against every thing 
that bore a shadow of compelling the peo- 
ple to pay more than they felt free to do; 
but now, they declare both from the pulpit 
and press, that the people must pay them 
or they will not preach for them. I say 
there is neither precept nor example in the 
New Testament, for a preacher to con- 
tract with any people for a certain salary 
to preach for them; but those missionary 
priests say that, it is right for him to make 
his bargain to the best advantage, and if 
the people do not profusely extend the 
hand of liberality towards him, they say a 
pa< k horse is made of the preacher. They 
not only say that, it is the indispensable 
duty of the people to pay their own-prea- 
chers, but that ihey must give liberally to 
the missionary cause, as that is the means 
by which the world is to be converted to 
God. And although the bounty of the 
people has hitherto almost exceeded credi- 
bility, the avidity of those money-hunting 
preachers seems insatiable. For some are 
getting $40 per month, others $20, and 
others $1 per day — just as they can make 
their bargain. But they will say that they 
are begging for the heathen, and that they 
are not benefitted in the least. Now this 
looks to me very much like lying. But 
Such has been the liberality of the people, 
that they still hold large funds, which they 
lend out upon interest. Thus the money 
given by the people for charitable purpo- 
ses is speculated upon; instead of answer- 
ing the benevolent purpose of relieving the 
necessities of the poor and being instru- 
mental in spreading the gospel among the 
heathen, it has fallen into the hands of 
stock-jobbers and usurers. Instead of be- 
ing a blessing in the hands of judicious 
managers, it is like a canker-worm, under- 
mining and sapping the very vitals of our 
holy religion. Instead of promoting 
peace, harmony, and all those reciprocal 
sentiments of friendship which is the bul- 

wark of the Christian, it is a devouring 
fire, consuming indiscriminately all unani- 
mity and friendship doth in church and 
slate. In this instance, if never before, we 
see a verification of that part of scripture, 
The love of money is the root of all evil. 
They have formed a combination of reli- 
gious and literary societies throughout the 
United States, and nothing is now wanting 
but the civil authority annexed, to make us 
feel that awful persecution which has been 
the result of such combinations, and which 
has never failed to drench all Christendom 
with innocent blood. Let every friend to 
liberty and his country seriously reflect on, 
impending evils, and set his face against 
any encroachment on our civil as well as 
religious rights. It will be observed (hat, 
those seminaries that are erected for the 
purpose of educating j'oung men for the 
ministry, they hold out the reward of mo- 
ney and an education, as an inducement 
which is sufficient to make the ministry de- 
sirable for worldly gain. Now with all 
the care of the sagacious managers, they 
cannot prevent a worldly ministry; and it* 
a worldly ministry, a corrupt ministry — 
which is the greatest curse that ever fell 
upon any people. They also insist upon 
it that, money is as much the sinew of reli- 
gious operations as it is of military; and 
indeed the expenditures at this time appear 
to be far the greatest — for those semina- 
ries are like machines, for they cannot run 
without oil, neither can the seminaries go 
on without money; and the expense is so 
extremely great that, the stockholders say 
all the money they can get will only afford 
temporary relief. Now, brother Editor, 
if the people would only withhold their 
money, the machinery would soon stop, 
the heathen might go to hell for them. 
Yours, in the best of bonds. 


Popery in Boston. — At the period of 
the revolution, there was no Mass House 
or Catholic place of worship in New Eng- 
land. At present the Catholic population 
in the land of the Pilgrim Fathers is 23,- 
000. The number of Catholic priests is 
28, and there are 25 Popish churches, 
There are 12,000 Papists in Boston, who 
have three churches. The Cathedral or 
Church of the Holy Cross, in Franklin 
street, and two others. 



From Erskine's Gospel Sonnets. 


The mystery of various names given to saints 
and church of Christ; or, the flesh and Spi- 
rit described from inanunate things, vegeta- 
bles and sensitives. 

To tell the world my proper name, 
Is both my glory and my shame: 
For like my black but comely face, 
My name is Sin, my name is Grace. 

Most fitly I'm assimilate 
To various things inanimate; 
A standing lake, a running flood, 
A fixed star, a passing cloud. 

A cake unturn'd, nor cold, nor hot; 
A vessel sound, a broken pot: 
A rising sun, a drooping wing; 
A flinty rock, a flowing spring. 

A rotten beam, a virid stem; 

A menst'rous cloth, a royal gem: 

A garden barr'd, an open field; 

A gliding stream, a fountain seal'd. 

Of various vegetables see 
A fair and lively map in me. 
A fragrant rose, a noisome weed; 
A rotting, yet immortal seed. 

I'm with'ring grass, and growing corn; 
A pleasant plant, an irksome thorn; 
An empty vine, a fruitful tree; 
An humble shrub, a cedar high. 

A noxious brier, a harmless pine; 
A sapless twig, a bleeding vine, 
A stable fir, a pliant bush; 
A noble oak, a naughty rush. 

With sensitives I may compare, 
While I their various natures share: 
Their distinct names may justly suit 
A strange, a reasonable brute. 

The sacred page my state describes 
From volatile and reptile tribes; 
From ugly vipers, beauteous birds; 
From soaring hosts and swinish herds. 

I'm rank'd with beasts of diff 'rent kinds, 
With spiteful tigers, loving hinds; 
And creatures of distinguish'd forms, 
With mounting eagles, creeping worms. 

A mixture of each sort I am? 
A hurtful snake, a harmless lamb; 
A tardy ass, a speedy roe; 
A lion bold, a tim'rous doe. 

A slothful owl, a busy ant; 
A dove to mourn, a lark to chant: 
And with less equals to comparcj 
An ugly toad, an angel fair. 


For the Primitive Baptist. 

North Carolina— Joseph Biggs, Sen. Williams- 
tail. Joshua Robertson, Gardner's Bridge John 
Bryan, Clark's Store. G>org. li. Alexander, Co- 
Inmbia. H- M. G. Moore, Germanton. Foster Jar- 
vis, Swindell's P. O. Wilson IV Mizell, Plymouth. 
John Lamb, Camden C. H. Jacob Swindfel), Ifa.h 
ington Benj. Briley, Jr. Greenville. John \. Atkin- 
son, Bensboro'- James Souiherland, Warrenton. a!- 
! (red Parlin, Raleigh, btephen I. Chandler, McMur. 
,ry's Store. James Wilder, Anderson's Store iienj. 
Bytium, Speight's Bridge William L'xum, Waynes- 
boro". Henry Avera, Averasboro Parham Putket, 
Richland. John Kennedy, Chalk Level. 

Georgia —William Moseley, Bear Creek Rci-err 
Gilliam, Fayelteville. A. Clevtla, d, McDonc :.'.< 
James Henderson. Monticello- A. B. Reid Bide '. 
ville- John MeKenney, Forsyth Anthony HjIIo- 
way Lagrange. Patrick M Calhoun, KnoxiiUe 
Leonard Pratt, Mountain Creek. Ldm'd Stew .r. 
Calhoun's Ferry 

Alabama. — L. B. Moseley, Cahawba. A. Keato.n, 
McConico John Blackstoue, Chambers C H. John 
Davis, Portland. Wm. W. Carlisle, Fredonia. 

Tennessek— Gray Haggard, Kingston *. V". 
Farmer, li'rig'itsiille. Charles Galloway, Indian 
Tavern. M. H. Sellers, Ten Mile P O 

Mississippi.— Jesse BaUle, Meridian Springs. 
Missouri. — Samuel D. Gilbert, Portland. 
Kentucky.— Jonathan H Parker, Salem. 
Virginia.— Kernuel C. Gilbert, Sydnorsvdie. Ru- 
dolph Rorer, Btrger's Store. John Clark, Freder* 

Pennsylvania. — Hezekiah West, Once.!! 

New Jersey— Wm. Patterson, Bhkkdstttivif. C 

Suydam, Hopewell. 

New York.— George Clarke, Buffalo. 

Wm. Moseley, 
John Coleman, 
Peter E. Hines, 
Brittain Bridges, 
Henry Avera, 
Jacob Swindell, 
Ely Porter, 
Eaton Pullen, 


Edm'd Stewart, 
1 Jacob Ing, 
1 David Daniel, 
1 A. B. Bains, Sr. 
W. C. Loftin, 
Theo. Thomas, 


7 . 
\ . 

1 > 
1 ( ) 

Sam'l D.Gilbert, 5 J 


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SATURDAY, JUNE 25, 1836. 

No. 12 


Revelations, xvi. 13 and 14: "And 1 
saw three unclean spirits like frogs come 
out of the mouth of the dragon, and out of 
the mouth of the heast, and out of the 
mouth of the false prophet. 14. For they 
are the spirits of devils, working miracles. 
which go forth unto the kings of the earth, 
&of the whole world, to gather them to the 
battle of that great day of God Almighty." 
(continued from our last.) 
Now let the subject stand thus: the great 
red dragon, with seven heads and ten 
horns, and seven crowns on his heads — 
the gread red dragon means the great, 
bloody, hethtan, persecuting Roman em- 
pire, that lasted 264 years, to the estab- 
lishing of Christianity by the edict of Con- 
stantine, about the year 325. The ten 
horns of (he dragon that stood before the 
woman, the ten persecuting Roman em- 
perors, as already named. The seven 
heads of the dragon, and his seven crowns 
on his heads, the seven principal kingdoms 
that composed the Roman empire. The 
woman he stood before, the gospel church. 
The child she brought forth, Constantine, 
her deliverer from persecution. &c: &c. 

Next, let the explanation of the beast, 
with seven heads and 'ten horns, and ten 
crowns on his horns, stand thus: the beast, 
the Christian empire of Rome, after the 
change from heathenism to the establish- 
ment of religion. The ten horns of the 
beast, and the ten crowns on his horns, 
the ten states or kingdoms into which the 
Roman empire was divided, which each 
state had its horn and crown, or kingly 
power. (See Roman history.) The seven 
heads of the beast, with the name of blas- 
phemy on them, the seven kingdoms that 
separated from the Roman Catholic reli- 

gion, or in which kingdoms Catholicism 
was established by law. The woman ar- 
rayed in purple, scarlet-colored, decked 
with gold and precious stones, having a 
gold cup, &c. which John speaks of in the 
17th chapter, calls her a whore, the moth- 
er of harlots, a committer of fornication, 
drunken with the blood of saints, &c. &c. 
riding on a scarlet-colored beast, full o! the 
names of blasphemy, &c. this woman, this 
whore, this drunken strumpet, i explain 
thus: this woman means the established 
Roman Catholic church of past ages; her 
scarlet- color, her being drunk with the 
blood of saints and martyrs of Jesus in the 
persecutions, deaths and cruelties that the 
Catholic church carried on against Chris- 
tians of other sects for ages. 

Then the beast, in plain words, men- 
tioned in my text, out of u hose mouth this 
frog-like spirit came, means Chiistian 
Rome, or civil and ecclesiastical power 
joined together to support the church of 
Rome, or the Roman Catholic religion es- 
tablished by Constantine; which establish- 
ment became the engine of the devil to 
kill and persecute Christians unto death. 
Thus, as quoted in verse 2 of the 13th 
chapter: "And the beast which I saw was 
like unto a leopard" — that is, first, spoiled 
like a leopard; so was Chiistian Rome 
spotted with civil and ecclesiastical power, 
and spotted with seven forms of govern- 
ment, all which is at hand — kings, con- 
suls, dictators, &c. &c. Like a leopard 
was Christian Rome, for its sweet scent; 
the sweet scent of leopards induces other 
beasts that come on their trail to follow 
them, and thus by this means those beasts 
that follow leopards become an easy prey 
to the leopard. So law religion, the estab- 
lished law Roman Catholic religion, or 
or any other national law established reli- 
gion, has a sweet scent— it smells of pomp, 



show, grandeur and exaltation; it smells of 
pride, fine gowns, and places of high hon- 
or — such as, bishops, cardinals, popes, and 
oiher dignities — hut the sweetest scint of 
all is, that of money, laziness and luxury. 
You can have the scent of this beast, like 
a leopard, in three words: the lust of the 
eyes, the lust of (he flesh, and the pride of 
life — and these were the marks and scent 
of established Catholicism in the Roman 
empire. And this sweet scent of pomp 
and show, and high things, &c. is and has 
been the means of this beast devouring its 
thousands of millions of lives and of dol- 
lars. His feet were like a bear's — did 
you ever notice how much a bear's foot 
was like a man'j? — this was to show 
how much the Roman priests were like 
God's true priests; but alas, they for the 
most part were all bears, by foot and prac- 
tice. And the beast also had the mouth 
of a lion — so had Christian Rome. She, 
lion like, loved blood and prey, and roar- 
ed and devoured her thousands. 

But now we come to the main point. 
Tho dragon gave to this beast his power, 
and his seat, and great authority — & all the 
world wondered after the bea->t. Now re- 
collect I told you the dragon meant heathen 
Rome; recollect also, that I have set it 
down as my explanation, that the beast 
meant Christian Home, or in ^ther words, 
the Roman empire after religion was es- 
tablished by law. Then it follows that 
heathen Rome, the great red dragon, gave 
liis power, seat, and great authority to 
Christian Rome; and this was done when 
Conslantine, the queen mother, generals 
and nobles of the empire, all gave their 
support, aid, gifts, law and profession, in 
support of the Christian religion. This 
sunk the dragon, this cast him and his an- 
gels (heathen priests) out of all the cities of 
the Roman empire. Thus Italy had been 
the seat of heathenism — it is now the seat 
of the beast, Roman Catholicism. Hea- 
thenism had had for a long lime power 
and great authority in the Roman empire; 
but now the emperor Constanline. and his 
men of hi i^li est tie, turn over to the Chris- 
tian side and thus give their power and 
great authority to the Catholic beast. And 
from thai time all the world, that is, the 
Roman world, here spoken of hyperboli- 
eally as all the world, as in many other 
places of scripture, wondered after the 
beast; that is, after Catholicism — except 
those mpn who had their names written in 
the book of life. And il is said they, all 

the woild, worshipped the beasl. TTFlus 
Catholicism became the religion of the 
Roman empire, and this is the scarlet- 
colored beasl on which the woman (the 
Catholic church) rode, which the Roman 
empire in its Christian state vested in its 
church state with civil and ecclesiastical 
power. That this is the beast with ten 
horns and seven heads, I have no doubt 
on my mind. So then here 1 shall end 
m}' remarks of the beast by saying, ihat it 
means the Roman empire in ht r law church 
state, or in a word, the national Cathoiic 
church. Out of this church then came the 
second unclean spirit like a frog — and, as 
before, 1 shall leave this trog and proceed 
to the thiid frog, out of the mouth ol the 
false prophet; or, in other words, first ex- 
plain who is intended by the false prophet, 
out of whose mouth the third unelean spi- 
rit came like a frog. 

Now there is no more doubt on my 
mind than that i see the candle I am wri- 
ting by, thai by the false prophet John 
heie saw when heaven was opened — or in 
other word*, God's purposes, providence 
and dealings towards his church and the 
nations — the rise and progress of Mahom- 
et; who he emphatically calls the false 
prophet. False prophets and false proph- 
et are often mentioned in scripture, but 
not with the same degree of emphasis as in 
our text; and when we recollect that the 
spirit of prophecy, to speak in the full 
sense of thai word, closed with Malachr 
among the Jews, which was God's favor- 
ed nation to whom the spirit of prophecv 
was chiefly given, there can be no doubt 
but Mahomet is here intended by John. 
Because the spirit of prophecy had ceaser! 
among the Jews and the gospel dispensa- 
tion had begun; and further, John was 
prophecying or telling the churches what 
should be hereafter, or of the rise of Ma- 
homet arid his progress several hundred 
years yet to come. Of this 1 have no 
doubt, for reasons that will be given should 
I not forget it. But as I write by candle- 
light, alter a day's attention to business 
and sometimes two or three nights dif- 
ference between, it can't be thought that 
my head can remember every thing, or 
that my writings will be without repeti- 
tion. However, as I charge nothing for 
my candles, paper, or labor, the public 
may have all, good or bad, gratuitously, 
and judge for themselves. 

Then I shall set it down as a mailer that 
has not the least shadow of a doubt on my 



mind, thai by Ilie words false prophet in 
i he text, out of whose month the third un- 
c lean spirit like a frog came, that John 
foresaw and meant Mahomet and the pro 
gress of his religion in the world, in oppo- 
sition to the Christian religion and gospel 
church — (I say gospel church, because it 
is not every church that is a gospel 
church; no, not by thousands.) 

Believing and feeling assured that John 
meant by the false prophet in the text Ma 
hornet, I shall now set out to give you a 
short detail of this false prophet mentioned 
in the text, which I have no doubt alluded 
io Mahomed or Mahomet, as it is general- 
ly written, out of whose mouth this frog- 
like unclean spirit came. 

Knowing as I do, that a great many ol 
my readers never saw the book called the 
Alcoran, which in other words may justly 
be called the bible of Mahometans, I feel 
under a kind of necessity to be as full and 
explicit in my short way as 1 can, for their 
information on the false prophet and his 

The false prophet Mahomet was born 
in the year after Christ 571, in a city of 
Arabia Felix called Mecca. This city has 
been famous for being the birth place of 
Mahomet, and resort of Mahometan pil- 
grims Io it until this day. The city stands 
in a barren valley surrounded with hills of 
a blackish rock; the chief support of the 
inhabitants is derived from the pilgrims 
that resort thither. On the top of one of 
these hills that surround the citv is a cave, 
where Mahometans pretend Mahomet usu- 
ally retired to perforin his devotions; and 
in this cave they say and affirm that the 
angel Gabriel brought him the revelations 
1 hat compose the Koran or Alcoran, a 
book about the size of our Testament; or 
in other words, here in this cave Mahom- 
et received his revelations of (he doctrines 
of the Koran, and from which cave he had 
his night journeys to heaven; in which 
cave he had conversations with and reve- 
lations from the angel Gabriel, &c. The 
famous temple of Mahomet in this city 
has forty-two doors, the middle part of the 
temple is covered with a thick kind of 
silk and embroidered with letters of gold; 
the door to the middle part of the temple 
is covered with silver plates and has a sil- 
ver curtain before it, thick with gold em- 
broidery. This part of the temple is 
the principal object of the pilgrim's de- 
votion, ajid is open one day in six weeks 
for men, and one for women. A few pa 

ces from this middle part of the temple is 
the pretended grave of Abraham, who Ma- 
hometans say erected this Inmous temple. 
And about two miles from the town of 
Mecca, say the Mahometans, is the hill 
where Abraham off red his son Isaac. So 
much for the city where this fa^e prophet 
was born. Yet rempmber, that Abraham 
was the great original father of the Arabi- 
ans — and of Mahomet, perhaps; for the 
Arabians are descendetils of lshmael, the 
soil of Hagar by Abraham, who was cast 
out of A braham's family, &c. 

I now proceed to give some short out- 
lines of this false prophet's character, ta- 
ken from divers histories and the Alcoran 
itself. After his birth in the city of Mec- 
ca in the year 571, his pari} 7 life was poor, 
and he was illiterate and obscure until he 
married Cadigha, a widow of great for- 
tune, for whom he had acted as mercan- 
tile agent. This alliance with her, which 
was in the 25th year of his age, raised him 
to an elevation with the richest citizens of 
Mecca. Mahomet was a man there can 
be no doubt of penetration and sagacity, 
or he could not ha\*e effected such an im- 
posture and preposterous falsehood on the 
world as the Alcoran presents in its doc- 
trines, &c. He is said to have been a per- 
son of not many words, cheerful temper, 
and very pleasant and familiar among his 
friends. As to learning, all agree in this, 
he had none; but yet this, he by his wis- 
dom turned out to further his false revela- 
tions, giving it out to the people that they 
knew he could neither read nor write, and 
of course his written revelations that com- 
pose the Koran, must be from God or the 
angel Gabriel, and tuuld not be fabricated 
by him 

Was there no other thing to condemn 
Mahomet, and his religion as a falsehood 
and himself a false prophet, his fondness 
for women as is fairly stated in the Alco- 
ran is fully sufficient. But alas, there are 
many others equally base; all this plainly 
appears from his own confessions in the 
doctrines of the Alcoran, and his many 
saves, or salvos in the Koran, to suppoit 
his lust of concupiscence and concubinage, 
prove the fact on him that is di-gusting to 
a religious or chaste mind; his multiplica- 
tion of wives in his latter years, and fond- 
ness of female followers, did settle all this 
as proof against him, as it terminated in 
sensual grossness as incompatible with 
chastity and that virtue that man in every 
age and in every country is bound to re- 




vere, and will revere and respect to the 
end of the world — because it is an innate 
principle in him to be disgusted at the 
practice of whoredom. And it matters 
not what may be said of polygamy and 
customs of the times, virtue is virtue, and 
it has and will command respect from all 
men for its own intrinsic worth. Hence 
virtue is of that worth that all deceivers 
and hypocrites are under the necessity of 
borrowing her cloak, under which cloak of 
virtue to commit their villany. And what 
if the days of Solomon, and the days of 
Mahomet, were so corrupt as for one to 
have his thousand and the other his frfleen 
wives, yet says the one, a virtuous wom- 
an who can find? her price is far above ru- 
bies: which shows plainly the high respect 
due to virtue in times of the greatest de- 

Mahomet allowed and limited his fol- 
lowers to the number of four wives, and 
full liberty of keeping as many concubines 
as they could maintain. Does this look 
like that marriage instituted by God be- 
tween Adam and Eve? Does this look 
like the marriage of Isaac and Rebecca? 
Does this look like that marriage set forth 
in the New Testament by Christ and his 
apostles? No, Sir, it looks like the mar- 
riage of the sons of God with the daugh 
ters of Cain, that brought forth the flood on 
the world. Does it look like any thing 
else but a religion of lustful gratification, 
and a destroyer of virtue from the face of 
the earlh. 

But Mahomet himself married fifteen 
wives, some say he had twenty-one, be- 
sides these he had many concubines; but 
this liberty of having more wives than his 
followers, he has the effrontery to lei I us 
was in consequence of divine indulgence 
to him as God's great prophet; which I 
will quote you from his own, doctrines — 
•'0 prophet, we have allowed thee thy 
wives unto whom thou hast given their 
dower; and also the slaves which thy right 
hand pos*esseth of the booty which God 
hath granted thee, and the daughters of 
thy uncles and the daughters of thy aunts 
both on thy father's and thy mother's 
side who have fled with thee from Mecca, 
and any other believing woman if she give 
herself unto the prophet, in case the proph- 
et desireth to take her to wife; this is a pe- 
culiar privilege granted unlo thee, above 
all the rest of true believers." 

Now set aside all things else in the Al- 
coran, docs not the above clause* fully 

show that lust was the predominant pas- 
sion of Mahomet? Yes, Sir, the Alcoran 
is composed of 114 chapters, and there is 
scarce a chapter in it but speaks something 
of war or woman; which fully shows that 
the principles of Mahomet and his reli- 
gion are ambition & lust — yet in the mean 
lime he tells us these revelations were 
from God. If so, the Old and New Tes- 
taments are false, for they condemn in to- 
to such base principles; and I cannot bring 
myself to think that God ever will reveal 
a counter revelation to the Old and New 
Testaments. And further, the Old and 
New Testaments were written and pub- 
lished to the world long before Mahomet, 
was born, and both the Old and New Tes- 
taments were well established and well at- 
tested by miracles, by thousands both of 
eye and ear witnesses of the facts record- 
ed therein. But the revelations and Al- 
coran of Mahomet have no such miracles 
nor evidence attending them, nor does he 
pretend to any miracles to confirm his re- 
velations; for he was wise enough to know 
if he had, his cause and schemes would 
have been frustrated, like those ol the 
French prophets. So that Mahomet only 
pretended to revelations and visions from 
God by the hands of the angel Gabriel, 
and the sword to force his revelations on 
the world instead of miracles to confirm 
with convicting evidence the truth of his 
mission from God. So then in that of 
miracles and eye and ear witnesses, self- 
evident facts of nature, and a system of 
morality for the good of society and man, 
the Old and New Testaments have the pre- 
eminence over all other books or pretend- 
ed revelations on eailh. 
(/o be continued.) 



The salvation of the righteous is oj 
the Lord. — Psalms; xxxvii. 39. 

No. 3. 
Because God in that revelation of his 
purposes and decrees which he halh gra- 
ciously given us in his word clearly es- 
tablishes tile truth of it, and disproves to a 
certainty the possibility of this virtue or 
power resting with any other besides 
himself.. It may he supposed by some 
that this truth is such a self-evident one, 
and rushes upon the mind with such for- 
cible conviction, that the necessity now to 



write it is entirely precluded. But a few 
years experience in this religious age will 
teach a man of correct spiritual knowledge, 
that however self-evident this truth may 
be and however much professions may a- 
bound of overtures to the principle, yet 
lhat it is not so generally received, and 
with the necessary belief ol the heart unto 
righteousness so fully concurred in, as a su- 
perficial observer of the conduct of men 
would suppose. 

The scriptures although not quite so vo- 
luminous or of such a latitudinous nature 
possessing as those "who leach for doc- 
trine -the commandments of men" would 
have them; yet they are written by such 
a variety of persons on so^many parts of 
the great subject which they embrace, that 
many clauses and sentences thereof when 
taken separately and unconnected with 
other parts may be distorted into a plausi- 
ble support of nearly every heresy, how- 
ever palpably corrupt, that has floated 
down to us upon the troubled waters of re- 
ligious disputation from the earliest ages 
to the present time. It highly becomes 
the duty of the advocates of truth there- 
fore, to strongly protest against this par- 
tial invesligaiion of the scriptures and in- 
sist upon such a careful and unprejudiced 
perusal of them as will enable the reader 
to compare "spiritual things with spiritu- 
al," in order that they may elucidate 
themselves and become their own inter- 
preter, to the end that the position assum- 
ed in the text may be fully sustained and 
the whole Christian scheme, embracing 
ihe faith and of its votaries 
throughout their diversified stations and 
multifarious duties, to be so properly ap- 
preciated as to grant unto God the entire 
glory of the great work of redemption, 
Whether pertaining to the salvation of the 
church collectively or of each individual 
soul therein. With a few more compari- 
son? of these scriptures to further the de- 
monstration of the point for which these 
letters were commenced, I shall dismiss 
the subject for the present and leave that 
much of your valuable paper which the 
discussion of it has taken up, to the use of 
better correspondents. 

If any disciple of Arminius hath never 
yet doubted the correctness of his faith, it 
appears to me Paul's language to Timothy 
should at least lead him to have some mis- 
givings on the subject. Thai writer in 
reference to Almighty God saith, "Who 
hath saved -us, and called us with a holy 

calling, not according to our works but ac- 
cording to his own purpose and grace, 
which was given us in Christ Jesus before 
the world began; but is now made mani- 
fest by the appearing of our Saviour Jesus 
Christ, who hath abolished death, and hath 
brought life and immortality to light thro' 
the gospel." 2 Tim. 1— 9, 10. This pas- 
sage of scripture is by no means an unin- 
telligible one. It certainly is not so am- 
biguous as, like the Delphic oracle, to be 
susceptible of two different and distinct in- 
terpretations; but we insist upon it to be a 
direct, a full and a free affirmative decla- 
ration of the truth of our position; and if 
unsupported by any other passage in the 
Bible, would forever remain a prominent 
obstacle in the way of converting that 
book into a system of human works for 
the salvation of men. It is not sufficient 
argument to say that this passage is too 
hackneyed, too stale, too often made use 
of and therefore loo unfashionable and out 
of date to be considered by new school 
men. It cannot be gotten lid of in this 
w&y, but shines in our face with increased 
brilliancy. We must meet it fairly or 
abandon the discussion. One of the two 
following positions are true, viz: men are 
saved either in time or eternity: let ihe 
apostle decide for us, who says they are 
saved 'before the world began.' And 
again, it is either man lhat saves man, or 
surely God who does it. The apostle is 
not less clear an this point, for he says in 
the outset, "God who hath saved us," &c. 
And according to this scripture the pur- 
pose and grace of God's salvation has not 
to be given unto men the next week or 
Ihe next year, — was not given Ihem the 
last week or the last year, —neither was it 
after the fall or after ihe flood; but it was 
given them 'in Christ Jesus before ihe 
world began.' Not only thereby totally 
excluding the agency of man in ihe affair 
altogether, but rendering it highly ridicu- 
lous and very unreasonable to suppose 
such agency to exist. Because this salva- 
tion was given to men, according to the 
scripture, through the purpose and grace 
of God in Christ before man was created 
or the earth upon which he treads. I ask 
how wonderfully ridiculous and astonish- 
ingly absurd is it to talk of men's going 
about preaching, who by their indefatiga- 
ble labors, untiring zeal and high-wrought 
eloquence, cause the, salvation of many of 
their fellow creatures and save souls from 
heli? How openly daring and presump- 



tuoiis it is to use such language, or to en- 
tertain such like sentiments? When we 
lor one moment strip the subject of those 
false colors thai h;ive been thrown over it 
by the boasters of human agency, and view- 
it in the light that Paul represents it, who 
declares, that men" are saved in eternity, 
before the world began and that too by 
God himself— is it not remarkable, there- 
fore, that in the face of this scripture and 
the others to support it, we find men so 
destitute of truth, so irreconcileable to the 
decrees and pui poses of Jehovah as to wish 
to lake from him his own work that he 
has finished, and finish it according to their 
taste and not his — as to wish to enlarge it 
and to make it conformable lo their crude 
notions of philanthropy; — and so fearful 
are they that God lias lei! out some part of 
the human family in his "purpose of 
grace,''" they desire so to plan it that none 
may he lost and cause the whole world to 
be converted unto God, and thereby have 
the potency of their efforts to resound from 
sea to sea, and from the rivers to the ends 
of the earth. 

But the Lord God ever jealous of his 
gloiy, and through infinite kindness ever 
possessed of thoughts of peace and not of 
evil towards his people, Jer. 29. II, has 
seen proper to teach us better things than 
these. He hath not left the contingency 
of man's salvation to hang upon the hinges 
of his own frail temper, neither hath he 
given his glory to man. lint his word 
clearly reveals to us, that the salvation of 
his people hath been secured by himself 
and that in eternity, the steadfastness of 
which is more permanent than the pillars 
of heaven and earth. The following lan- 
guage is applicable to God and not man — 
"Who is this that cometh from Edom, with 
dyed garments from Bozrah? this that is 
glorious in his apparel, travelling in the 
greatness of his strength? I that speak in 
righteousness mighty to save.' : Isaiah, 63. 
1. And God saith to his servants for their 
great consolation, as though he would de- 
nounce the idea of their being delivered 
and saved by their own ingenuity, educa- 
tion, or ability, or (lie efforts of another, 
"/ am with thee to save thee and to deliv- 
er thee, saith the Lord." Jer. 15. 20. 


fXT^The noblest remedy of injuries is 


Brother Editor: I here send you a 
copy of a letter that my wife wrote to a 
.Methodist friend in answer lo a letter she 
had received from her, and if you 
think it worthy of a place in your valuable 
paper please publish it. 

Yours, respectfully, 


Dear Friend: As we do not agree about Ju- 
das, I will begin at the 10th chapter of Mat- 
thew; as you think the first part of that chap- 
ter proves him a Christian, and I think it will 
do very well to prove he was not. You seem 
to think, as he told his twelve disciples to go 
and preach, that Judas did preach, but Jesus 
never tells us that he did; and if he did, he did 
not preach the truth: and those who preach 
him a Christian do not. The 4th verse says: 
Judas Iscariot, who also betrayed him. Now 
it appears with Jesus he was a traitor and not 
a preacher; and if he was, he did not do what 
Jesus commanded his twelve to do. See the 
9th verse: Jesus tells them to provide neither 
gold, nor silver, nor brass in their purses. You 
see he tells them to provide nothing. But Ju- 
das soon wanted the ointment sold, he said, 
for the pooi; but the word said, he cared not 
for the poor, this proves that he was a liar and 
not a Christian, in saying that he cared for the 
poor when he did not. Now I wish you to 
notice the 19th chapter of Matthew, 28th 
verse again, as you think that proves him a 
Christian: I say it does not, unless he is on one 
of these thrones. And then he never fell from 
grace, as you say he did, but you mistake — he 
never had grace; and the 28th verse proves it: 
And Jesus said unto them, verily I say unto 
you, that ye which have followed me in the 
regeneration, when the Son of man shall sit on 
the throne of his glory, ye also shall sit upon 
twelve thrones, judging the twelve tribes of 
Israel. Now notice it: Jesus says, ye which 
have followed me in the regeneration, ye also 
shall (not may, but shall,) sit upon twelve 
thrones, judging the twelve tribes of Israel. 
Thus you will perceive, the thrones are prom- 
ised to the regenerate; and if Judas was regen- 
erated, he is one of them; for Jesus says, the 
regenerate shall sit there. But I think Judas 
never got there, as I understand, no murderer 
shall enter the kingdom of heaven. Now \ 
think you may see he never was regenerated. 
See the 26th chapter of Matthew, 54th verse; 
But how then shall the scripture be fulfilled, 
that thus it must be. Now it appears that it 



must be so. See the 6th chapter of Luke, 
16th verse: And Judas Iscariot, which also 
was the traitor. It appears that he was a trai- 
tor before he betrayed Christ; then he was 
aot a Christian. See the 6th chapter of John, 
64th verse: For Jesus knew fiom the begin- 
ning, who they were that believed not; and 
■who should betray him. Now Jesus knew 
from the beginning that Judas believed not, 
and that he should betray him. And Jesus 
said he should betray him, and betraying him, 
I think, made him no worse. For in the 70th 
verse: Jesus answered them, have I not cho- 
sen you twelve, and one of you is a devil. 
Now he was a devil before he betrayed 
Christ, and not a Christian. See the 71st 
verse: He spake of Judas Iscariot, the son of 
Simon, for he it was that should betray him, 
being one of the twelve. He tells us in the 
7 1st verse who he alluded to in the 64th and 
70th verses. So I hope you will not deny that 
Je-us knew from the beginning that Judas be- 
lieved not, and knew also that Judas was a 
devil from the beginning; for if he believed 
not, then he was a devil as Jesus said he was. 
See John, 12th chapter and 4th verse: Then 
said one of his disciples, Judas Iscariot, Si- 
mon's son, which should betray him. Not 
might betray him. See verse 5th: Why was 
not this ointment sold for three hundred 
pence, and given to the poor. Here he pre- 
tends he wants it for the poor, but he does not; 
for in the 6th verse the word says: This he 
said, not that he cared for the poor, but be- 
cause he was a thief and had the bag, and 
bare what was put therein. You see in the 
5th verse he says: Why was not this ointment 
sold for the poor. And in the 6th: This he 
said, not that he cared for the poor. See he 
was a liar, and wanted the money himself; and 
was a thief, as Jesus said he was, or he would 
not have said he cared for the poor, when lie 
did not. See John, the 13:h chapter list verse: 
Having loved his own which were in the 
world, he loved them unto the end. What 
end was this? If it was the end of Judas's nat- 
ural life, Jesus did not love him when he was 
killing himself, so he did not love him to the 
end. Unless you think that he done it so 
quick that Jesus had not time to quit loving 
him, then you may think that Jesus loved him 
to the end. But then how could he fall from 
grace after he was dead? I understand there 
is no change after death. So if he loved him, 
he loved him to the end. Then he loves him, 
and as I believe Jesus never changes, if he ev- 
er loved Judas he loves him yet, as the lev- 

of Jesus has no end. See the 2d vers' 1 : And 
supper being ended, the devil having now put 
into the heart of Judas Iscariot, Simon's son, 
to betray him. Having now put into his heart 
to betray him — and I think that was the first 
time Judas ever thought of it. But Jesus 
knew from the beginning that the devil would 
put it into his heart, and knew that he was a 
devil before, and he never called him a Chris- 
tian. See 17th chapter 12th verse: While I 
was with them in the world I kept them in thj' 
name; those that thou gavest me I have kept; 
and none of them are lost but the son. of per- 
dition, that the scriptures might be fulfilled. 
Here you see he was a son of perdition, and 
net a son of God. See the 18th chapter of John, 
9th verse-. Of them which thou gavest me I 
have lost none. Then he does not say he has 
lost Judas, as you say he did. But in the 5th 
verse you see Judas had betrayed him: And Ju- 
das also which betrayed him, stood with them. 
Now Judas was with the officers and had be- 
trayed Jesus; but Jesus says, I have lost none. 
Of course he was not his, but the son of perdi- 
tion. See the 1st chapter of Acts, 24th 
verse: Show whether of these two thou hast 
chosen. Not which you will choose. It seems 
that he had chosen Matthias before, and I 
think chose him to sit upon that throne which 
you say was promised to Judas. But Jesus 
knew that Matthias would get there, and when 
they cast lots his disciples knew it. See the 
25th verse, here he fell from his ministry, and 
apostleship, that he might go to his own place. 
Now he never had grace, or had a place in 
heaven and went to it and was not lost; and 
you cannot make the scripture say he was a 
Christian and then was lost. Then let us be 
willing to let him be called what Christ calls 
hirr>, a devil, a thief, a son of perdition, a trai- 
tor — and not a Christian; for the scripture does 
not say he ever was a Christian, nor I don't 
believe that the truth ever made any body be- 
lieve it; for I believed it until I saw the truth 
and since that, I don't see any scripture 
to make me believe it — nor I don't think 
there is any body can believe it from scrip- 

1 now come to say something to the last 
part of your letter which you began by 
saying, what sentiment is this that you 
hold? I answer, a true one. And if the 
Lord will support me, 1. will prove it by 
his word; for I believe there is no other 
can be fully proven by his word. You 
say John the Baptist meant pouring or 
sprinkling by -the word baptize: for mv 




part 1 do not profess to know much about 
the meaning of the word, but I know how 
we are informed t hat he did baptize. See 
3d chapter of Matthew, 6th verse: And 
were baptized of him in Jordan. Here 
you see the way he baptized was in the 
water, and not with or at water. And 
they that were baptized confessed their 
sins, and were not children. And you say 
the apostles were commanded to baptize 
nil, and if they neglected to baptize chil- 
dren they neglected part of their com- 
mand. But you are mistaken, for he ne- 
ver commanded them to baptize all of all 
nations; and 1 will try to prove that the}' 
only baptized those that believed the truth. 
For John did not baptize all that came to 
him, because they did not bring forth 
fruits meet for repentance. And so it was 
with the apostles: they baptized those that 
believed, •and not children. See Mark, 
1st chapter 5th verse: And they went. 
Here they went, and were not carried like 
you sprinklers do when you carry chil- 
dren; but they went and were all baptized 
in the river. Here }'ou see they were all 
baptized in the river. Now if the com- 
mand to the apostles means all to be bap- 
tized, I think all in the river must mean all 
too; and if 1 was in your place and did 
waul all baptized, J should want them all 
baptized in the river, as he says all were 
baptized there. See the 8th verse: I in- 
deed have baptized }'ou with water. He 
says with water, because he could not bap- 
tize without water; and did not mean to be 
understood that he sprinkled or poured 
water for baptism. And the 9;h verse 
proves it: for Jesus was baptized of John 
in Jordan. You will perceive that John's 
mode of baptizing was in the water, and 
not with water. John, 1st chapter 24th 
and 25th verses: And they said unto him, 
why baplizest thnu then, if thou be not 
that Christ nor Elias neither that prophet. 
His answer was, I baptize with water, and 
he that cotneth after me will baptize you 
with the Holy Ghost and fire. And when- 
ever John says with water, he only says it 
to distinguish between his and Christ's 
baptism; his being a water baptism and 
Christ's a spiritual baptism. See John, 
8.1 chapter 23d verse: And John was bap- 
tizing in /Eaon. near Salem, because there 
was much water there; <\\td they came and 
were baptized. Here he was baptizing in 

Mnon, because there was much water; and 
1 think in the water is the way, for they 
were baptized in JEaon. And they came 
— but I do not read of their bringing their 
children. And he said, there was much 
water — from this it appears he had use for 
much to baptize them; and did not lake a 
little in a bottle and baptize many, as I 
have seen you baby sprinklers do. But 
they were in JEnon and came, which in- 
fants could not do. See 2d chapter of 
Acts, 38th verse: Then Peter said unto 
them, repent and be baptized. Here he 
commands them to repent, which children 
are not capable of at eight days, or three 
months, or three years old. And there 
were no children among them, for he said, 
repent and be baptized every one of you. 
Then let them repent, like Peter tells thern, 
before he would baptize them. See Acts, 
2d chapter 39th verse, and look at it; for 
you did not see it right when you said it 
proved that we should baptize our chil- 
dren. Hut I fear you kept your thumb on 
the true meaning of the Lord here, and 
perhaps never saw it; and if you never did 
see the truth of that scripture, I want you 
to look again. The words are as follows: 
For the promise is unto you, and to your 
children,, and to all that are afar off; even 
to as many as the Lord our God shall call. 
Then the promise is to us and our chil- 
dren, and they have just the same chance 
to be saved as their parents; and none of 
us can be saved unless the Lord calls us. 
Then let those be baptized who have been 
called. The4Ist verse says: They that 
gladly received his word were baptized. 
Here they gladly received his word before 
they were baptized; then there were no in- 
fants. See Acts, 8th chapter 12th verse: 
But when they believed Philip, they were 
baptized. Here they were not baptized 
until they believed Philip. And then 
there were none but men and women, so 
• there were no children. See 37th verse: 
And Philip said, if thou believest with all 
thy heart thou mayest. You will discover 
that Philip would not baptize the Eunuch 
until he believed. And they went down 
both into the water, and he baptized him. 
This was believers' baptism, in water, and 
that by one of the apostles. And you 
cannot find where one ever baptized chil- 
dren, or any thing said about sprinkling or 
pouring water; but in water is very com- 



mon. See IGtli chapter 34lh verse: After 
he had brought them into his house, he sat 
meat before them and rejoiced, believing 

baptized, and the Lord never said so, nei- 
ther should you. But you say we must 
become as little children in point of inno- 

in G*>d with all his house. And not for | cence, and don't give scripture proof; but 
them, like you baby sprinklers do. They I think it is in helplessness or dependence 

that were in his house must have believed, 
or the Jailor could not have believed with 
them — then they could not be children, for 
they all believed. See the ISth chapter 

on our heavenly father — see Matthew, 18th 
chapter 4th verse. Though it is true I. 
believed it a long time, merely from the 
opinion of others; but when I became will- 

8th verse of Acts: Crispus believed onthejing to renounce my former tradition, for 
Lord with all his house. Not for them, as] thus I term it as it cannot be found in the 
you baby sprinklers do. See Romans, I word of God, my soul appeared (o receive 
Gth chapter 4th verse — here there is a bu- I fresh courage and lean alone on that arm 
rial spoken of by baptism. Perhaps you ; which brought salvation down. And 1 be- 
may say it means a spiritual baptism: well, ' lieve there is nothing but the power of 
admitting this to be the meaning, you can- God can convince any one that had lived 
not with any degree of consistency object , in tradition as long as I had. fori believe 
to immersion, as you say the water must, it was his power that removed my prejudi- 
be applied in the same manner that the'ces, and since that I don't see any scrip- 
spirit was here. It appears that burying j lure for infant baptism. But you say to 

reject infants is to reject Christ, and don't 
tell how you found it out. But we do not 
reject them — we say of such is the king- 
dom of heaven, for Christ said so; and do 
not say they must be baptized first, as you 
baby sprinklers do. 
Yours, respectfully, 


is the way. And on the day of Pentecost 
there was a burial with the Holy Spirit, 
when all the house was filled with the Spi- 
rit. So they were buried with the Spirit, 
and ought to be buried with or in water 
when they are baptized. See Colossians, 
2d chapter 12lh verse — here you will see 
a burial by baptism, and I don't think that 
any one can be baptized by sprinkling 
water on them. So I think no one can be 
baptized that way. Yon say that Moses's 
baptism was a type or figure of Christ's 
baptism. Well, let it be so — and you 
will see that the baptism of Moses was in 
the sea, and Christ's in Jordan; so they 
were alike that far. And they were buri- 
ed in the sea, for the cloud covered them 
over and the water was on each side. So 
they were buried in the sea, and represent 
the Christian baptism by being in the sea.i 

I •' o > a long at tide in reply to us, which. 10 be npprecta- 

and immersion or burial by being covered j ted must be read, in niati >n to the whole afi'air it 

over and were not wet; for they went over! mav " ot bei,i,! ' ss now perhaps to add the following 
, , , . J ,-, concluding remark*: — 

dry shod, so they were not wet. but you j ,„ thP fl ; sl nla( . C) tlvn _ ,,., ; , bc l>Uscrvri] ,,, at Mr. 

say much about infant baptism, and Say ifl B. has taken care not lo j*iblh*h our article.— This 

we refuse to baDtize infants who is the ex- f;,cl fP e ^? a 'W*se »***»> •*««*«; "»* render- 

stood. When an Ivditor, nfter considerable preten- 
sions lo fairness, and candour, and courtesy, anil ar- 
gument, and ill this, on receiving a broadside or 
two, suddenly knocks off and refuses to publish, it 
requires no Yankee to guess how he feels or what is 
become of his cause. This fart shoo! 1 be borne in 
mind and duly considered by al! our hi-liiug and op- 
posing brethren. 

In the next place, Mr. B. has not attempted to 
enlarge or ineno up his list ol ".facts and cases," 
designed to sustain his charges of corruption. — 
Thi- is another fait which ought to be noticed by ali 
who doubt on this subject, as it shows indisputably 
.th it the best, and indeed the only proof th-it the 
"Accuser'' could produce, was brought to view in his 
first article. 

TARBORO', JUNE 25, 1836. 

[O'From the Biblical Recorder of June) 1, we copy 
the following, to which we shall subjoin such remarks 
as the cause of truth seems to demand: — 
MR. MARK BENi\E! - .T, 

As some of our readers may possibly feel a little 
curiosity to know what has become of tiiis person- 
age, we can inform I hem 1 hat his Insl paper contains 

ample? I think I have shown you that be- 
lievers are the example. But you say in- 
fants are, without any scripture proof; for 
infant baptism never was mentioned in 
scripture. But to baptize them, you say, 
is to receive them in Christ's name. Could 
you snow me one scripture proof of this, 1 
should believe it; but you go on with your 
doctrine and leave Christ and his doctrine 
behind. Jesiis says, of such is the king- 
dom of heaven — but you say they must be 



The only method by which Mr B has attempted 
to get off the hook, is by saying that we have not 
«|niii(l his facts. Bui that these facts contain proof 
ef corruption as al first alleged by him, he has not 
attempted to show, nor lias he even ventured to af- 
firm. Let this fact also be weighed by all who wa- 
ver with regard 10 the question at issue. 

With these an<l other ficts in view, it is now sub- 
mitted, once for all, to every man of ordinary dis- 
cernment, and to our opposing .brethren in particu- 
lar, to say — whether Mr. Bennett and his coadjutors 
have nol convicted themselves before the world of 
''vvsnton and intentional calumny." 

As the question at issue is now fairly settled — at 
least so far as we are concerned to have it settled — 
and as Mr. 12. has proved himself nil worthy of fur 
ther notice by failing to publish our reply, we shall 
of course give him no further attention. And in 
taking our leave of him we have only to express our 
hope, that God will grant him grace to see his folly, 
to mend his manners, to repent of his sin, and to 
engage in a better cause. 

Mr. Meredith complains that we have not publish- 
ed his arlicle- Onr readers will recollect that wc 
copied the whole of his first article, respecting the 
Contentnea Association, her resolution, and her 
ministers: and this we did, notwithstanding so large 
a portion of said article .Consisted of pointed satire, 
which forfeited its claim to a place in our columns. 
From a subsequent number of the Recorder we copi- 
ed complete another long article, containing stric- 
ture- upon the Circular Letter of the Contentnea i on, and charging said Association with folly, 
pedantry, misrepresentation, violence, acrimony, 
and intentional calumny; calling upon us to "specify 
cases and adduce facts.'" to sustain said Circular. 
Each of the above articles were accompanied with 
such remarks from us as wc deemed suitable. In 
this maimer we twice Bel before Mr. M- the example 
of laying both sides of the question before the pub- 
lic: believing then, ami still believing, thai our cause, 
with live candid and faithful of Christ, would thereby, 
if possible, be rendered still more certain of success. 
Besides setting this example, we each time request- 
ed of Air- M the favor to inseit our remaiks in the 
Recorder. But our remarks in reply to his first arti- 
cle, lie has never published; (if he has they have not 
come to us;) anil ours in reply to his second, he 
published but ir. part. His only apology for omit- 
ling a part is in the following words: "We would 
give the whole nrticle, but we are unwilling to Impose 
upon our readers so much irrelevant and useless 
matter." Now of its relevancy and usefulness oth- 
ers might have judged, after seeing it for themselves. 
Thus, after silently but promptly refusing to publish 
our first remaiks, and giving but a mutilated inser- 
tion to onr comment containing "cases and facts," 
-Mr. M. complains of onr "taking care nol to publish 
bis article!" upon which he vaunts with a proud 
show as in achievements glorious. We think the 
words of our Lord on a certain occasion will fitly 
apply to him on this: "Out of thine own mouth will 
I judge thre, thou wicked servant." (Luke, 19, 22 ) 
For his language which was designed for us, returns 
.with all its force against himself, namely; "When an 
r^litnr., after considerable prelcu r ions to fatness, 

and candor, and courtesy, and argument, and all 
this, on receiving a broadside or two, suddenly 
knocks off and refuses to publish, it requires no Yan- 
kee to guess, how he feels or what is become of his 
cause. This fact should be borne in mind and duly 
considered by all our halting and opposing brethren." 
Now it is clear our brother Editor of the Recorder 
asserted pretentions to all the virtues and talents 
which he has enumerated, — in view of this, we would 
ask, who has first knocked off and refused to pub- 
lish? Our readers, of course are left to "guess how 
lie feels and what is become of his cause." Wc hope 
the facl to which he calls attention will not be forgot- 
ten, nor fail of receiving due consideration; and that 
our readers will remember that he who was first to 
refuse to publish, has been first to complain of us for 
a similar course. 

With respect to our "not attempting to enlarge or 
mend up our list of 'facts and cases,' " it is only ne- 
cessary to say, it would be an exhibilionof folly and 
an imposition upon the good sense of the public, to 
attempt to mend up or add to that which is already 
complete; for, In the mouth of two or three witnesses 
every word may be established, (Matt. 18 16 ) and 
in our "facts and cases" the mouth of more than 
two or three missionaries, themselves hare witness to 
the chaige of corruption brought forward in the Cir* 
cular of the Contentnea Association, when tried by 
observation an<l the New Testament. As to Mr. 
M.'s assertion that tiiey contained our best and only 
proof, it can answer him no good purpose, since 
proof is all that can be required in any question of 
dispute. But he cannot but be aware that a consid- 
erable portion of the Primitive Baptist in each num- 
ber consists of testimony against the corruptions of 
missions both in doctrine and practice. The origin, 
the object, the mode, and the tendency of missions, 
prove them corrupt as conducted by the Romish 
church. And while the mode and tendency remain 
the same among Protestants, it proves them no less 
corrupt, as conducted by the latter Modern Prot- 
estant missionaries have argued that, the same means? 
which were used by the Romish hierarchy to spread 
anti-Christian errors, may be successfully employed 
now to disseminate the gospel and the religion of 
Jesus Christ. 

The scriptures of the New Testament bear witness 
to the corruption of modern missions. They com- 
mand, Be ye not unequally yoked together with un- 
believers: (2 Cor. 6 14.) while missionaries yoke to- 
gether, in various societies professedly religious, be- 
lievers and unbelievers, and thus in some religious 
sense they have fellowship with devils; (1 Cor. 10. 
20.) and by feitowshipping these, they fellowship 
ihrir works, while the woid bids the church to have 
no fellowship with the unfruitful works of darkness, 
but rather reprove them. (Epll. 5. 11 ) The New 
Testament warns the man of God against the love of 
money, speaks of coveting after it, of erring from the 
faith, as a consequence, &ic. and commands, But thou, 
O man of G<d, flee these things. (1 T-m. fi. 10, 11.) 
Bai missiot)ai»-:8 run aft^r money, sending Otil hire* 



agents to pursue niter it. The word ofthe Lord tells 
his ministers lo feed (he flock of God, taking the 
oversight thereof willingly, not for filthy lucre, (2 
Pet 5 2) Freely ye hiive received, freely give: 
(Matt 10. 8) But the missionaries tell the churches, 
sometime* by word, and sometimes by action, that if 
they do not pay them, if they do not pay them more, 
they will not pre ich for them. The scriptures dis- 
countenance the idea of buy ing the gift of God: Thy 
money perish with thee, because thou hast tlioug lit 
that the gift of God may be purchased with money 
(Acts, 8 20 ) But the conduct of the missionaries 
speaks, long live thp money. They encou age the 
unconverted as well as the converted to enter their 
societies, and when the poor Christless soul comes 
with his dollar for membership, his ten dollars for 
life membership, or his twenty -five for a directorship, 
they tell him, God loveth a cheerful giver; long live 
thy money with thee — come in and be one with us. 
While the scripture says, Come, buy, without money 
and without price, (lsa.55. 1.) they say, have this 
title, or that office, or such a promise of the Lord, ifor 
your money. Our Lord declares, His kingdom is 
not of this world; (John, 18. 36.) But missionaries 
will have their British, or American Bible Society, 
the Georgia, or North Carolina Baptis 1 State Conven- 
tion. The Saviour tells us. A prophet is not without 
honor, save in his own country and in his own house: 
(Matt. 13 57.) but whenever the missionaries fail of 
honor in any place, they shift their quarters. The 
scriptures tell us that a remnant shall be saved. 
(Rom. 9. 27 ) The mssionaries tell us the world must 
be evangelized and he saved; that it can be done, and 
that men must do it. 

And even if it be admitted, (and we do admit it,) 
that hundreds have engaged in the cause of missions 
with honest and well meant intentions, this cannot 
subserve the cause; it cannot hallow it, any more than 
Abraham's prayer for Ishmael (Gen. 17. 18.) could 
sanctify him to be the promised seed. If it should he 
contended that missions have been abused, we are 
under the necessity of denying it; because that which 
is itself an abuse, cannot be abused: and missions are 
an abuse of the spread of the gospel, of the Christian 
religion, and of the scriptures. 

Mr. MereJith says, that the only method by which 
we attempt to get off the hook, is, by saying, he has 
not denied our facts. We again say that if Mr. M, 
has denied the truth of our facts and case?, (with a 
single exception,) we have not seen his denial. Fie 
says we have not attempted to show, nor ventured to 
affirm, that our facts contain proof of corruption, as 
at first alleged by us. Mr M must have overlooked 
the following words in our last article namely; "He 
[Air M.] called us to prooof. We stepped forward 
to the proof" But this was more to Mr. M.'s conve- 
nience than to deny our facts. Yet because we did 
not use the words, we do affirm, Mr. M. cou'd speak 
as above. Now we do assure him that we affirm, the 
facts staled by us show for themselves that in our 
opinion they contain proof in point to sustain Ihe 
charges of corruption alleged in the Circular. We 

affirm that each number of the Primitive Baptist con- 
tains more or less of testimony to (heir corruption, as 
furnished by brethren from different sections. We 
do affirm that the analogy between Romish and mod- 
ern missions affords proof of their corruption. We 
do affirm that the advocates of missions have depart* 
ed from the faith, and more especially, from the prac- 
tice of the apostles as contained in Ihe New Testa- 
ment; and that they are following cunningly devised 
fables, the inventions and traditions of men. 

With our cases and facts laid before the public, 
wiih the history ofthe rise and progress of missions 
both Romish and Protestant, and with the sacred or- 
acles of God in every man's hand, we suhmit it to the 
candid and discerning and faithful followers of Christ, 
to decide whether the Contenlnea Association stands 
convicted of wanton and intentional calumny, or 
whether Mr. M. and his missionary brethren have 
not denied the truth, and charged us wrongfully. 

He thinks the question now fairly setlled so far as 
he is concerned lo have it settled. As it respects 
himself, we too think it setlled; for we believe he hath 
done what he could. For until he can deny and re- 
fute our cases and facts, which are only a specimen 
of the host of testimony w hich daily pisses before the 
church and the « oi Id, he will still be forced to wield 
ihe weapons of sarcasm instead of those of truth. — 
He determines (hat, as our failure lo publish his reply 
has rendered us unworthy of further notice, he shall 
give us no fardier attention. Now had Mr. M. been 
the prime olject of our remaiks, we should nol, fa m 
the first, have either burdened or honored him with 
our a (ten I ion; and more particularly from the time he 
failed to publish our first reply, and then published 
only a part of our second But the cause in which 
j we are engaged, while it finds a votary among the 
children of God or n sanction from (lie New Tesla- 
i ment. irrespective of all persons, shall be worthy our 
j deepest solicitude, and call forth our feeble bul hest 
I support, when men in Mr. M.'s high station shall no 
longer deign to throw away (heir attention upon us. 
We feel sensible of the kindness of his hope expressed 
for us while taking his leave of us. We feel daily the 
need of grace, — it is our M hole dependence. We also 
discover in ourselves much folly — hut hope we are 
| one of the way-faiing men, (Isa. 35. 8.) and almost 
sigh for a lodging place of way-faring men in the 
] wilderness-. (Jer. 9. 2.) Our manners too are rude, 
; and we pray thai we may be assisted to impiovo 
! them by laying aside every weight and the sin which 
I dnlh so ca6i!y beset us, — to run with patience, — 
; looking unto Jesus, (H.eb. 12'. 7. 2.) always seeing 
his feet as pillars of fin'. (f!ev. It). 1 ) We want a 
heart loo to repent of our sin, for we are full of it, 
' and i( is our greatest grief thai we have so much of 
it — after living a'mnst sixleen years in the hope of a 
] Christian, we yet have to confess, we are a poor sin- 
ner. — As to our cause, if Mr. M. can show us a bel- 
ter, we are right willing lo leave ours and emhaik in 
hi«. for ours is one in whiih, and for which, we 
sutler the afflictions ol the gospel: nevertheless we 
a e not ashamed, (2 Tim. 1 . 8, 12.) If we could he 
I assured of a pathway to rest, which combine s the 



Christian's hope with liis duty, and which is free from 
weakness, and fear, and much trembling, (1 Cor. 2. 
3 ) in it we should be happy to be found journeying. 
We heiirtily wish Mr. M. well: and we pray that he 
auj we may be found engaged in the cause of him 
whose Kingdom is not of this world. — Ed. 

The Committee appointed to draw tip an Answer to 
a publication by those churches that have seceded 
from the Flint River Association, which publica 
tion appeared in the Christian Index of 1831, Re- 
port as follows, viz: — 

Dear Brethren and Friends: Impelled by a 
sense of duty which we owe to the cause of truth; and 
in vindication of our character as an Association 
which has been wantonly attacked, and our conduct 
miseraby misrepresented as regard* our treatment of 
the Sharon and Teman churches, or parts thereof, 
which attack appeared in the Christian Index. 
Groundless as it appears to us to be and of which we 
hope to be able to convince you, it has been aided by 
the Georgia Association, which is the prime cause of 
this communication: for we should not have troubled 
ourselves and you, to notice an attack made by indi- 
viduals, who had so far departed from original prin- 
ciples, as to compel the Association in the exercise o( 
bet delegated, and constitutional power, to withdraw 
from them; nor the aid which they have received 
from those parts of churches, that have followed their 
pernicious ways; but for the lamentable fact of the 
Georgia Association having espoused their cause" and 
thereby, as we fear, prejudiced the minds of many of 
our good brethren against us, as an Association. 

Jn order therefore to convince you, that our con- 
duct has been misrepresented, we proceed to lay the 
case before you as follows, viz: At the session of the 
Yellow River Association in Sept. 1828, the church 
Sharon, obtained a letter of dismission, which was 
held by said church till October, 1829. In the spring 
of 1S29, B. H. Wilson, the pastor of Shnron church, 
together with Cyrus \\ bite, belonging to Bethlehem 
of i lie O.mulgee Association, were appointed Ageets 
of the Baptist Convention of Georgia; and immedi 
ately commenced their operations; and bending their 
course frequently through the bounds of the Flint 
River Association preaching as they went, saying, 
that "Christ atoned for, and bought many souls now 
in hell.'' This doctrine so afflicted the minds of the 
brethren, that at the Flint River Association of 1829, 
(here were nine letters from different churches com- 
plaining, in one of which Wilson was personated in 
substance ns follows: ''A man by the name of Wilson 
travelling with C. White as Agents of the Conven- 
tion,'' &.C. and praying the Association to adopt such 
measures as in their judgment was best calculated to 
put <: stop to such erroneous doctrine. It was known 
in the Moderator and other brethren, that the doc- 
nine referred to in the letters was advanced by both, 
\i. H. Wilson and C. White. And at this session the 
Sharon church petitioned for admission into our 
union— when a discission took nine. 1st. whether 

the Association should receive the church into the 
union; or, 2nd, receive the letter believing it emana- 
ted from an orthodox and orderly Association, with- 
out any knowledge that the church, or any part there- 
of was heterodox, and appoint a committee to meet 
at Sharon and enquire into the truth or falsehood of 
(he matter, Sic; 3rd, or, whether we should reject 
the church entirely. On the first point the Associa- 
tion was of opinion that she could not receive the 
church collective into union, for the Moderator stated 
that in a conversation between himself, Wilson, and 
White on the subject of the doctrine complained of.Wil- 
son said, "whether it was true or not, it appeared that 
the scriptures supported it," &.C.; and that a member 
or members of Sharon church had told him, (the Mo- 
derator,) that the doctrine advanced by Wilson, and 
received by the majority of the church, was different 
from original principles — and that another member 
of the church had said to him, (the informant,) when 
in conversation on the subject, we have the majori- 
ty, Sic. And it was stated by a member of the body 
in answer to Wilson, (who stated that he bad not de- 
parted from original principles,) that there were 
good brethren in the house who heard him (Wilson) 
advance the doctrine complained of. Consequently 
it was inconsistent and unconstitutional to receive 
the church into the union. Inconsistent, because it 
would be saying fellowship when there was none. 
Unconstitutional, because the Constitution says this 
Association shall have power 1st, to provide for the 
general union of the churches. And to receive this 
church into the body us a member under the circum- 
stances, would be to introduce disunion instead of 
"provide for the general union." 

On the 2nd point the Association was of the opinion 
that those members of the church that were ortho- 
dox, was the church, without respect to number; 
and to reject the church would be giving awny a con- 
stitutional right, by which the union is preserved, in- 
to the hands of heterodox members; and of course, 
set up a precedent, different from the long standing 
practice amongst the regular Baptists, and destruc- 
tive to the idea of church sovereignty; and if imita- 
ted, would lend to the formation of a heterogeneous 
mass, of iron, clay, kc. Under these impressions, 
and at the same time believing there was no princi- 
ple in the gospel, thai authorised the punishing the, 
in:iocent « ith the guilty, the Association proceeded as 
ftdlows. ( See Minutes, 1829.) The church at Sharon, dis- 
missed from thcYellow Ri\ er Association, made applica- 
tion for admission as a member of this Association; but 
there being unfavorable reports relative to the faith 
and practice of a part of the members of said church, 
its admission was suspended and the following corn- 
mi 1 tee appointed, vis: R. McGinty, J. S. Callaway, 
W. Moseley, M. Lowry, W. Henderson. J. Milner, J. 
Nicholsi P. Milner and B. Strickland, to attend at 
Sharon on Friday the SOth of this inst to examine in- 
to the faith and order of said church, and have their 
report inserted in the Minutes of this Association. 
After the committee was appointed, bro. P. Milner 
stated Mint if he Irtd '•> serve he vW«l»«d soT.e aavice; 



anil went on to state as follows: "Suppose when we 
go, we find a majority of the church has departed 
from original principles — what are we to do?" And 
by way of advice was answered by brother Jesse 
Mercer from the Georgia Association in substance as 
follows: "If (here are but five members that hold to 
original principles, (hey are the church." Wilson 
stated that he wished the committee to attend as soon 
as possible, for he had appointments out, and under 
the present state of things he did not feel at liberty 
to preach; and if he was guilty let it appear, and if 
he was clear let him Hppear so, Willi which request 
brother Mercer joined — adding that as Wilson was 
in tin employ of the Convention, as one of the exe- 
cutive committee he wished the matter attended to 
as quick as possible — which requests were the cause 
of the Association appointing so early a day, and in- 
cluding the report in her Minutes. By reference to 
our Minutes and the publication referred (o in the 
Index, it appears that (he committee met according 
to the order of the Association, and appointed their 
Moderator and Clerk. 

Here we ask every reflecting mind the following 
questions: 1st. what were the committee? and 2nd. 
what was their business? To the first enquiry the an- 
swer is obvious, viz: they were the representatives of 
the Association, the petitioned. And 2nd, their busi- 
ness was to inquire into the truth of I he report against 
a part of the members of said church. (See Minutes 
of 1829.) Question 3rd. What was the church? Ans. 
The church was the petilioner and a part of her 
members the accused. We went into the house and 
were invited to seats. No demand made — no ques- 
tions asked. Mr. B. H. Wilson proceeded to line, 
and they sang a hymn. He prayed, and immediate- 
ly after he. rose from his knees, remarked as follows: 
"The church has had no regular meeting since the 
Association. We have had some night meetings, 
and have sent v\ord to others and the church is now 
in conference; she has her Moderator, and will retain 
her own Moderator." Not a word had yet been spo- 
ken by the committee, and of course nb demand 
made. A move was then made by a member of the 
church that we should bring forward our charges in 
writing; and was answered by a member of the com- 
mittee that we hail no charges, only what appeared 
in the Minutes Our Clerk was then called upon to 
read from the Minutes, and he did so. We were Ihei 
told that the Association had no right to send a com 
mittee there, to interfere with the internal rights of 
the church. A member of the committee then stated 
•Mbat the committee was the Association in commit- 
tee; that the church was the petitioner, and the Asso 
ciation the petitioned, and the church had no right to 
act dictatorial for (he committee, rTor the accused to 
sit judge; that our business was to ascertain whether 
the reports were true or false — if found to be true, 
it would tend to fix a charge against such heterodox 
members." A move was then made by a member of 
the church that we should examine the Articles of 
Faith upon which the church was constituted, and the 
church book, &c. — and was again told that our busi- 

ness was to ascertain whether the reports against a 
part of the church were true. When it was staled 
by a member of the church, that "they would not suf- 
fer their members to be examined individually and 
quizzed as we might think proper." To which we 
replied, that we only wished to know whether the 
church would acknowledge (he faith of the Flint Kivi r 
Association, fcc. Bro. George Daniel, a member of 
the Yellow River Association and not a member of" 
the committee, (with reference to the remarks made 
by the members of the church, and not in relation to 
any demand made by the committee, and for the pur- 
pose as we understood of showing the church that 
even if we wished an individual examination, that It 
could do (hem no harm if (hey were all clear.) slated 
that (here was much said aboul the internal rights of 
the church, and he conceived, one of the internal 
rights of the church was to lay down the keys of the 
church when she thought proper and take them up 
again when she thought proper, &c. After which 
bro. Lowry staled in substance as lollow-: "That if 
Ihe Association thought (he members of any church: 
heaUended, were not sound in the faith, they should 
be welcome to examine," &tc. After which, Wilson 
made the remarks thai appeared in the Report rela- 
tive to being burnt at a slake, &ic. 

The committee having become convinced that the 
church intended 10 defeat the object of their mission, 
were about repairing to the wood to make their re- 
port; when bro. Boyinglon rose and staled lhat ho 
was willing to be examined in any way we thought 
propet: and he presumed there were more in the 
church that were. We accordingly withdrew from 
the house, and were followed by nine members who 
requested to be heard; and stated, that they "expect- 
ed if it was known in the house, that tliey could be 
heard, more would come." The committee accord- 
ingly sent W. Mosely into the house for the purpose 
of letting- the church know, that all who wished to be 
heard would be attended to; and if found orthodox, 
would be reported accordingly. Alter staling lo the 
Moderator (B. H. Wilson) that he had a message to 
the house, and having obtained leave to, deliver it 
done so, and retired. Wilson then staled that ihev 
could go if they wished, but if they did. they would 
be (aken notice of and dealt with accordingly; A,ftei 
reading the faith of the Flint River Association to 
those brethren and sisters named in tJie report, k they 
having declared it to be their faith, fee. they then asked 
and received the advice that appeared in t,he report 
which we M{ ourselves bound to do by the 3d article 
of our Constitution. And thus it continued till the 
next session of the Association: when all parties, be- 
ing present, the case was luken up by, the Association, 
and underwent a (borough investigation. At which 
time it was proven sufficiently by disinterested testi- 
mony, that the committee did not demand the Mode 
rator's seat, neither an individual examination: — nor 
did Wilson, though challenged to that point dare lo 
say they did. The reasons which induced the Asso- 
ciation to pass the resolution to sustain the commit? 
tee, and receive the majori'y with the minority upon 



Ihe failh of the Yellow River Association, were these: 
1st. The letter emanated from there, and we believed 
the faith of the Yellow River A-sociation to be the 
same as ours. 2ndly Wilson had repeatedly said, 
they had not depaited from original principles; and 
of course if the minority and majority did btlieve, and 
acknowledge the same, there was nothing to hinder 
a union. But on the tender's being made, the minor- 
ity accepted, and Ihe majoiity withdrew; which i\ as 
a sufficient evidence of the incorrectness of the decla- 
ration of Wilson, the delegate from the majority. But 
it is said that the reason ot their withdrawing was, 
that the members of the minority were excluded. 
But what were they excluded for? For believing and 
acknowledging original principles. The same for 
which Ihe saints in the dark ages were martyred. An° 
other evidence of the heterodoxy of the majority. 

By referring to Ihe Minnies of our Association for 
183J, you find an explanation given to the report of Ihe 
commitlee. But it is said that "the committee knew bet- 
ter what t'ney done than the original body could a year 
after .1 ards." But we ask how? when the whole from 
first to last underwent a thorough examination, and 
investigation before the body; and of course the bo- 
dy knew all that the committee knew. And if the 
explanation in our Minutes of 1830, is in accordance 
with the evidence thai will now be exhibited, we 
humbly trust we shall be sustained by the feelings of 
brethren, and the judgment of an impartial public. 

We whose names are hereunto annexed do certify, 
that we were present at the session of Ihe Flint River 
Association held at Bethel, Butts county, in 1830. 
And then and there heard an investigation of the 
whole matter relating to Sharon church, and have 
no hesitancy in saying that the foregoing statements 
in relation to that case, are in substance the truth 
and as near as we can now recollect verbatim 


Of the Ocmulgee Asso. 

Of the Echoconnee. 

Of Ihe Columbus. 
As respects the Teman church, we call your atten- 
tion in the first place to a recommendation in answer 
to the request of several churches, and according to 
the Art. of our Conslilution, found in our Minutes 
of 1829, which resolution was voted for by Barnabas 
Slricklanil and Ephraim Strickland, the delegates 
from Teman church; and in the course of the year 
1830, it appearing from the public exhibitions of B. 
Strickland, that he had espoused the doctrine held 
lo view in White's Scriptural view of the Atonement, 
he was admonished, as recommended. At which 
time he staled, that he would not vouch for every 
word in White's pamphlet; but in the main he believ- 
ed it. And still went on lo preach it. Accordingly 
there was a charge preferred against him at his 
church, and a majority of the church refused to take 
it up. At the same lime F.phraim Strickland, a licen- 
tiate of the same church, staled in conference that he 
went against Ihe 3rd arlicle in the abstract of princi- 
ples upon which the Association was constituted, 

from a lo z. And at ihe next session of the Associa- 
tion the minority represented themselves, and claim- 
ed the seat in the Associaiion upon the ground, that 
Ihe majoriy had departed from constitutional princi- 
ples. The Association took up the case, and on in- 
vestigation it appeared, from evidence, that B. 
Strickland had adopted, not only White's views, but 
had made similar statements to those made by E. 
Strickland. And when asked again and again, if he 
believed the doctrine of eternal and particular elec- 
tion, he would not answer in Ih affiimative. And 
it further appeared to the Associaiion from their own 
statements, that they the majority had decided that 
one church had no right to deal with another. And 
according to a long standing custom amongst the 
Baptists, the minority was sustained and recognized 
by the body as the Teman church. Thus the ma- 
jority shared the fate or their own resolution, passed 
by (he aid of their representatives in accordance 
with the request of several churches, praying the As- 
sociation to git e advice relative to certain heterodox 
doctrine, &,c. And in accordance with the articles of 
our Constitution and in evidence of their heterodoxy, 
see their faith published at Sharon shortly afterwards 
with C. White and others. 

We do certify, that the statements respecting the 
leniair church are in substance correct, as appeared 
before the Flint River Association at the session of 

We now proceed to show that Faith and nol Dis- 
cipline was the ground of difficulty. If it .was not 
faith why did not those churches that have secedi d 
from us unite on the same faith of the Flint, and oth- 
er sister Associations? But instead of that they have 
published a faith differing from any in the Slate. If 
it was nol failh, why have some of their ministers 
said it was faith and not discipline that caused them 
to withdraw? If it is not faith, why has the Sharon 
church received into her fellowship persons excluded 
from other churches upon principles of faith, before 
the difficulty between the Flint Association and Sha- 
ron church look place; and over whom Sharon 
church never had jurisdiction? If it was not faith, 
why did the Teman church unite with White and oth- 
ers, upon different principles? If it was not faith, 
why did the Stricklands deny original principles? 
By attending lo their public documents it will suffi- 
ciently appear we think to any impartial mind, that 
it was failh and not discipline, that produced the dif- 
ficulty; and that they have only taken the course they 
have, in order to cloak their corruption, and thereby 
effect a greater division. By attending to their pub- 
lic documents, it will be found in their first publica- 
tions, thai it is discipline, and not faith. And strange 
to tell, — at the same meeting, ihcy publish a new 
faith In their publications of 1830, they state, that 
Ihey have seceded from Ihe Flint Kiver, and Ocmul- 
gee Associations for a departure on their parts in 
discipline. And in the Minules taken at Bethlehem, 
Jasper county, in 1831, they state, that the Ocmulgee 



and Flint River Associations have departed from ori- 
gins! ptii ciples and practice; and that they the sece- 
deis -tand ready to unite with them again, whenever 
the said Associations will return & unite v\ if fa them up- 
on the taith (not discipline) published by them at the 
Sharon Convention. With these facts before you, 
brethren and friends, if you do not understand the 
case it must be because vow do not wish to under- 
stand it. And we say neither would you believe, 
though one rose from the dead We add a certificate 
and we are done with those heterodox persons. 

I do certify that after the session of the Flint River 
Association 1829, and before the session of the same 
for 1830, B. 11. Wilson, pastor of Sharon church, gave 
me White's Scriptural view of the Atonement and 
said (at t he same time,) it was his faith, better told 
than he could tell it himself. P. EASO.V 

We think it passing strange that the Georgia As- 
sociation should manifest dissatisfaction with the 
Flint River Association, when she (the Georgia) had 
but one messenger at the Flint River Association at 
the time the case was thoroughly investigated and de- 
cided — and he (the messenger) left the Association 
as soon as the vote was taken in the Sharon case, 
and assembled with While and others out doors in 
Consultation. Also, stated afterwards in a letter to 
the Moderator of the Flint River Association, that he 
(the messenger) intended to represent the case to the 
Georgia Association differently from what appeared 
in our Minutes. The Ocmulgee, Yellow R.ver, Echo- 
conuee, Columbus and the Western Associations 
were ably represented and among their messengers, 
were the Moderators from the Ocmulgee, Yellow Ri- 
ver, and Columbus, and not one of those Associations 
although best acquainted with the case, have been 
dissatisfied with the Flint Rher Association. We 
are therefore left to conclude that the dissatisfaction 
on t..e part of '.he Geoigia Association has arisen 
from the following grounds, viz: At the lime White 
and Wilson were preacning and saying there were 
many souls in heil that Christ atoned for, and bought 
with his blood, tiny were Agents of the Baptist Con- 
vention of Georgia; and the execuiive committee of 
the Convention, members of the Georgia Association. 
And as the Sharon church was holding a letter of 
dismission, to wiiich Wilson belonged, and White a 
member of another Association, some of our minis 
terins brethren informed the Chairman of that com- 
mittee (J. Mercer) of the course their Agents were 
going — as you may see intimated by himself in his 
ten letters to C White. For says he, "when your 
book came out I wjs compelled to believe all that 1 
had heard, and all that I had feared." So you will 
see, that, notwithstanding the Agents were suffered 
hy the committee to go on in their employ; the Chair- 
man at least, feared White was heterodox. 

And now we ask, if any one with half understand- 
ing, cannot see that the executive committee were 
accessary to our afflictions, and of course,, if those 
A?ei ts and those churches that have adhered to their 
doctrines, fall; in their fall the Convention not only 
loses friend;, but the executive committee receives a 

slab; and especially the Chairman, who is the Mode- 
rator of the Georgia /iSS"C;alioii. 

And now dear brethren and friends, after having 
laid before yon some plain matter of facts divested oi 
the drapery of literary embellishment we bid adieu 
to those people, and leave you to think for _\ our- 
selves; while we as an Association, claim the right to 
transact our own business. 

N. B. In my last letter to you publish- 
ed in the Primitive Baptist, 1 stated that 
this document was witnessed by the Mode- 
rators of three Associations. I had not 
looked at the document for some time, 
and on reviewing it 1 find I was mistaken. 
Bro. Z. H. Gordon is not a Moderator, 
but I hope Bro. Tolley will state through 
your paper whether the statements herein 
contained are correct or no. The evi- 
dence would have been more abundant, if 
it had not been for the settlement with the 
Georgia Association, (on which account 
the Report was not presented.) 


To the Editor of the Primitive Baptist, 

Lafayette, Chambers County, ./lla. > 
Jipril2bth, 1836. 5 
Brother Editor: We the Baptists iu 
| this country are very much divided on se- 
| veral subjects — faith, Missionary, Tempe- 
j ranee, Bible Societies; and more particu-> 
i larly, whether it is expedient for the chur- 
ches in a new country to call for a presby- 
i tery to assist in forming an Association. 
j I am well pleased with your paper, 
i therefore I send for it. In compliance 
you will oblige, 

Yours, respectfully, 


Remark. ...We deem it unnecessary under 
any circumstances for churches to call a pres- , 
I bytery to form an Association. Churches Iraki 
supremely the reins in all matters of church 
government, and are not bound by any act of 
an Association, except that of being excluded 
i from that bod)'. A presbytery is not requir- 
j ed, but in the ordination of ministers, deacons, 
and perhaps, churches. The presbytery is, 
the churches' servants; and the business and 
design of them is, to set apart a person to some 
certain office in the church. An Association 
cannot properly be set apart to any specified 
office in the church. A presbytery to consti- 
tute an Association is unsupported by precept 
or example from the scriptures. .Ed. 



From Er shine's Gospel Sonnets. 


The mystery of the saints old &f new man further 

described; fy the means of their spiritual life. 
Temptations breed me much annoy, 
Yet divers such I count all joy. • 
On earth I see confusions reel, 
Yet wisdom ord'ring all things well. 
I sleep, yet have a waking ear; 
I'm blind and deaf, yet see hear: 
Dumb, yet cry, Abba, Father, plain, 
Born only once, yet born again. 
My heart's a mirror dim and bright, 
A compound strange of day and night: 
Of dung and di'monds, dross and gold; 
Of summer heat, and winter cold. 
Down like a stone I sink and dive, 
Yet daily upwards soar and thrive. 
To heav'n I fly, to earth I tend; 
Still better grow, yet never mend. 
My heav'n and glory's sure to me, 
Though thereof seldom sure I be: 
Yet what makes me the surer is, 
God is my glory, I am his. 
My life's expos'd to open view, 
Yet closely hid and known to few. 
Some know my place, and whence I came, 
Yet neither whence, nor where I am. 
I live in earth, which is not odd; 
But lo, I also live in God: 
A Spirit without flesh and blood, 
Yet with them both to yield me food. 
I leave what others live upon, 
Yet live I not en bread alone; 
But food adanted to my mind, 
Sate words, yet not on empty wind. 
I'm no jinthrofiopagite rude, 
Though fed with human flesh and blood- 
But live superlatively fine, 

My food's all spirit, all divine. 

I feast on fulness night and day, 

Yet pinch'd for want I pine away, 

My leanness, leanness, ah! I cry; 

Yet fat and full of sap am I. 

As all amphibious creatures do, 

I live in land and water too: 

To good and evil equal bent, 

I'm both a devil, and a saint. 

While some men who en earth are gods, 

Are with the God of heaven at odds, 

My heart, where hellish legions are, 

Is with the hosts of hell at war. 

My will fulfils what's hard to tell; 

The counsel both of Heav'n and hell: 

Heav'n, without sin, will'd sin to be; 

Yet will to sin, is sin in me. 

To d.uty seldom 1 adhere. 

Yet to the end I persevere. 

1 die and rot beneath the clod.^ 

Ytt live and reign as long as God, 


For the Primitive Baptist. 

Nokth Carolina — Joseph Bt^gs, Sen. Williams- 
ton. Joshua Robertson, Gardntr's Bridge Joliu 
Bryan, Clark's Store. George H. Alexander, C'o- 
lumbia. R. M. G. Moore, Germanton. Foster Jar- 
vis, Swindell's P. 0. Wilson VV. Miz-ll, Plymouth. 
John Lamb, Camden C. H. Jacob Swindell, IVasli- 
iniilcn Francis Fletcher, ElizabethCity. J. \. Atkin- 
son, Bensboro'. James Southerland, Warrenton. Al- 
fred Parlin, Raleigh. Stephen I. Chandler, McMur- 
ry's Store. James Wilder, Anderson's Store. Benj. 
By n urn, Speight's Bridge. William Kxura, Waynes- 
boro'. Henry A vera, Averasboro'. Paiham Pucket, 
Richland. John 1 1. Keneday , Chalk Level. 

Georgia — William Most ley, Bear Creek Robert 
Gilliam, Fayetteville. A. Cleveland, McDonough. 
James Henderson. Monlieello- A. B. Rtid, Browns- 
ville. John McKenney, Forsyth. Anthony Hollo- 
way. Lagrange. Patrick M. Calhoun, Knoxville. 
Leonard Pratt, Mountain Creek. Kdn:'d Stewart, 
Calhoun's Ferry 

Alabama.— L. B.Moseley, Cahawba. A. Kealon, 
McConico. John Blackstouc, Chambers C. H. John 
Davis, Portland. Win. W. Carlisle, Fredonia. 

Tennessee. — Gray Haggard, Kingston. A. V. 
Farmer, Wrightsiille. Charles Galloway, Indian 
Tavern. M. H. Sellers, Ten Mile P. O 

Mississippi. — Jesse Bat'le, Meridian Springs. 

Missouri. — Samuel D. Gilbert, Portland. 

Indiana. — Peter Sallzman, Neiv Harmony, 

Kentucky. — Jonathan H- Parker, Salem. 

Virginia. — Kemuel C. Gilbert, Sydnorsville. Ru- 
dolph Rorer, Btrger's Store. John Clark, F/edtr~ 

Pennsylvania. — Hezekiah West, Orwell. 

New Jersey. — Wm. Patterson, Suckasunny. C. 
Snydam, Hopewell. 

New York. — George Clarke, Buffalo. 


Warren Wallace, 
R. K. H«arn, 
W. C. Cleveland, 
J. Lankford, 
John Ringgold, 

S. I. Chandler, 
VV. Eason, 
W. B. Larkins, 
Asa Harrell, 



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Printed and I'ubUslied by George Howard, 


"Come out of i^er, my people," 

VOL. I. 

SATURDAY, JULY 9, 1836. 

No. K 


Revelations, xvi. 13 and 14: "And 1 
saw three unclean spirits like frogs come 
oul ol the mouth of the dragon, and out of 
the mouth of the beast, and out of the 
mouth of the false prophet. 14. For they 
are the spirits of devils, working miracles. 
which go forth unto the kings of the earth, 
&of the whole world, to gather ihem to the 
battle of that great day of God Almighty." 
{continued from our last.) 
Mahomet was about 40 years old when 
he took on himself the title of the apostle 
of God, and then commenced publishing 
his lustful and ambitious revelations to the 
world; which according to his own ac- 
count, were communicated to him by the 
angel Gabriel. Thus he says these reve- 
ljtions Gabriel made to him for about 
twenty years directly from heaven, and 
that the originals of these revelalions were 
in the chest of this prophet. Out of these 
revelations Abubecker, one of his earliest 
disciples, after his death composed the 
Mahometan Bible called the Koran. This 
is the account of the Mahometans them- 
selves. Others say that Mahomet did not 
write this famous or rather infamous book 
railed the Koran, by chapters as directed 
by Gabriel; but that he was assisted in the 
compilation of the Koran by a Christian 
monk and a Persian Jew, and that these 
were the papers found in his chest from 
which Abubecker composed the Koran; 
and not from Gabriel's, brought from the 
archives of heaven where the original was 
kept as a record. But I have taken much 
pains to examine the Koran and compare 
it with the Old and more especially the 
New Testament, and now will tell you 
what I think about it, after the reading of 
many historical accounts of this false pro- 

phet; who 1 have no doubt was alluded to 
&y John in my text, as John wrote about 
(he year 81 and Mahomet was born in 571. 
Thus John by a prophetic spirit saw Ma- 
homet near 500 years before he came, be- 
ing one of the three most formidable ene- 
mies of the Christian church, oul of whose 
mouth came one of these frog like unclean 
spirits; and thus predicted to the chuich 
his coming, rise, opposition and progress 
to her peace and safely. 

By comparing the Koran with the Old 
and New Testaments, I am (ully convin- 
ced of the forgery of Mahomet from these 
writings, that then at thai lime were ex- 
tant nearly all over Ihe east. For many 
proofs I could bring you from scripture, 
set aside history, that the Jews were con- 
versant and mingled with the Babyloni- 
ans, Mede?, Persians, Arabians, &c. &c. 
and scattered abroad through all" the east 
before the year 517. Of this you that 
have read the scriptures or Roman history 
cannot doubt, and of course I hey carried 
with them the scriptures and other Jewish 
writings that respected their nation, &c. 
And history tells ns that Mahomet was 
assisted in the forgery ol the Koran, and 
that it was a thing well known at Mecca; 
and whoever will read the 25th chapter of 
the Koran, will find there thai Mahomet 
complains of such injurious insinuations of 
his forgery , &c. 

The Koran may be called the founda- 
tion of the Mahometan throne, the doc- 
trines of their religion, their rules of mo- 
rality, the law of the slate — and that every 
question of life and death, or propeily, is 
(iecided thereby — a mixture of moral pre- 
cepts and ceremonial observances, &c. I 
can scarcely see a chapter that does not 
bear evident marks of an attempt to in- 
terweave scripture ideas in his \vi itings 
in a word, the Koran bears evident marks 



1 hat it was compiled from the Jewish and 
Christian scriptures, and il also has marks 
in it that the compiler? had access to the 
spurieus gospels then afloat in the east as 
well as the scriptures, and of the ancient 
traditions and customs of the Arabians. 
Of this there can be no doubt to them that 
read and are versed in the history of ihose 
past ages; for the Koran clearly shows 
that from these sources the materials have 
been brought to make this book, and not 
from God nor Gabriel; for both would be 
ashamed of such a communication of lust 
and ambition. Hut I must be more short. 
To dispute Mahomet's good intentions 
in what he did, I shall not; for the design 
of the Koran seems to be to bring back 
the Arabians to the ancient religion of 
Noah, Abraham, Isaac, Jacob, and the 
prophets, and destroy that idolatry that 
had crept in among the Arabs by many 
superstitious Jews and Christians; for the 
Koran seems to me to. be a compound of 
all these together. For a great deal is 
said in the Koran of the principal events of 
scripture, and of the patriarchs, Christ, and 
his apostles; but Mahomet says Christ was 
not God, nor the Son of God — in this he 
lies, and is false. And further he says, 
he was assured of this in conference with 
the Almighty himself — in this he lies, and 
is false also. And further he says, Christ 
was not crucified on Mount Calvary, but 
that another person died in his stead — in 
this he lies and is false also. And further, 
the doctrine of the trinity he sets at nought 
and disdain — in this he lies and is false. 
The grand leading principles of Mahom- 
et's creed is, there is but one God and no 
trinity in that god-head — this is also false. 
Or, that there is no God but God. Yet 
the scriptures tell us, there are three that 
bare record in heaven, &c. The second 
is, that Mahomet is God's prophet — this I 
also think false; because he teaches ambi- 
tion, war, lust and whoredom, or the doc- 
trine of the Nicolatines, which is a plurali 
tv of wives, or polygamy. Thus I will 
quote the 23d diopter of the Koran as 
proof of my opinion: "Those who humble 
themselves in prayer; those who eschew 
evil, all vain discourse; who arc doers of 
alms deeds; who refrain from intercourse 
with any but their wives, (not wife,) and 
female captives, for as to them they shall 
be blameless; who acquit themselves faith- 
fully of their trust and justly perform their 
covenant, and who observe their appointed 
times of prayer, these shall be heirs who 

shall inherit Paradise, they shall continue: 
therein forever," &c &c. Now it is well 
known that all these duties can be done 
even by a natural man without the grace 
of God, and he be still at enmity against 
God and his Christ, not born again, and 
so after all this may die and be damned — 
being a believer in Mahomet, and not in 
Christ the one and the only one Saviour 
appointed of God for the world. But I 
dare not give scope to my pen. 

Mahomet first spread his religion by 
persuasion and argument, but after he got 
power then he resorted to the sword, con- 
quest, and war on the nations, in order to 
enforce his religion and no doubt to make 
wealth, as another clause I will quote will 
show by Mahomet's own teaching: "That 
a drop ol blood shed in the cause of God, 
or a night spent under arms, is of more 
avail than two months fasting and prayer. 
Whoever falls in battle his sins are forgiv- 
en at the day of judgment, his wounds 
shall be as resplendent as Vermillion and 
odoriferous as musk, and the loss of his 
limbs shall be supplied by wings of an- 
gels and cherubims." In the above quota- 
tion you can see the eloquence of Mahom- 
et, his sagacious intrigue to stimulate his 
followers to war and conquest, and the fair 
prospects of his sword n ligion. In a few 
words, the religion of Mahomet may be 
divided into two parts like the Christian 
religion, and that is, into faith and prac- 
tice. As to faith, it is to believe in one 
God, in angels, in his scriptures, and also 
the prophets, and the resurrection of the 
dead and day of judgment, and also the 
divine decrees even to fatalism. As to 
practice, it includes alms, prayer, wash- 
ing, fasting, with a pilgrimage to Mecca 
and circumcision, with the prohibition of 
wine, gaming, usury, swine's flesh, &c. 
Friday is the Mahometan Sabbath, lor that 
is the day he fled from his native city 
Mecca to Medina, where he gained 
strength in support of his imposture. 

The believers in Mahomet have all 
along nourished the most contemptuous 
feelings towards, and disregard for, the 
religion of Jesus Christ and his followers; 
calling them Christian dogs,&.c. &c Here 
then are millions of Mahometans, that be- 
lieve in the heaven-born system of Ma- 
homet, the Arabian impo>tor and falsfe 
prophet; and still, ah, still show their hos- 
tility to Christ, his gospel, & gospel church 
on earth. When Mahomet had acquired 
power and wealth & followers, he lifted up 



his sword and proclaimed, there is but one 
God and Mahomet is his prophet; he thai 
denies this shall feel the edge of the sword. 
And thus with his sword in one hand and 
his creed you may say in the other, he set 
out to make conquest and disciples. 1 
wish I dare here draw a line of dislinclion 
between the means he employed to make 
disciples, and the means used by Christ 
and his apostles to make disciples. I 
think it would be useful, but dare not for 
lenglh's sake — think on them yourself. 
Out of the conquests made by Mahomet 
and his successors, for some of his follow- 
ers were the greatest generals and warriors 
in the world, arose many kingdoms and 
states which continued forages. The em- 
pire of Persia, Turkey, the great Mogul 
empire, Morocco — in a word, the religion 
of Mahomet has prevailed in the Turkish 
dominions, in Europe, Asia & Africa, and 
also in the Barbary States and in many of 
the inland kingdoms of Africa, the island 
of Madagascar, throughout the three parts 
of Arabia, in part of Russia, the indepen- 
dent Tartars, Hindostan, the Indian isl- 
ands, Spain, Portugal, Corsica, Sardinia, 
Majorca. Sicily, Naples, and divers other 
places; though some of these nations now 
profess the Christian religion, yet they 
have been once under Mahometanism. 
According to the best data I can come at, 
the population of the nations that now pro- 
fess Mahometanism, is somewhat the rise 
of one hundred millions. See then what 
a formidable foe the gospel church has in 
this false prophet. Well John might pro- 
phecy of his rise and frog-like spirit — of 
its uncleanness, &c. 

Here I will speak a few words to the 
missionaries— can you tell me why and 
wherefore, that in the many exertions 
you have made and the thousands you 
have spent, that you have made no more 
exertion to convert the Catholics and Ma- 
hometans, when is there not as much hope 
that a believer in Juggernaut will be sa- 
ved, as there is a believer in Mahomet, or 
a believer in the Pope's pardons? I think 
so. But we will have this matter over 
again, should it not slip my memory; for 
1 must tell you missionaries, and don't be 
mad, that if money and your exertions 
can convert the world, or even aid it, 
don't overlook these poor Mahometans; 
for you believe they are mistaken, then 
let them share some of the purse with your- 
selves, and set them right if you can. But 
sir, you can't, for God has destined and 

decreed, and therefore prophecied by 
John, founded on God's purposes and de- 
crees, that the beast and false prophet shall 
be taken — or in other words, Catholicism 
and Mahometanism, shall be taken alive 
and cast into the lake of fire with brim- 
stone— 19. 20. Rev. 

Then we will now come to a close on 
the false prophet, which I have no doubt 
means Mahomet. He is called the false 
prophet, because all the prophets pretend- 
ed their revelations and visions were from 
heaven, so did Mahomet of his, &c. which 
he gave out to the world was contained in 
the Alcoran, hundreds of which false parti- 
culars I have not even hinted at. But it is 
sufficient for my purpose to say and show 
as I have, that his system is false and the 
principles of that religion ambition, war, 
lust, conquest and whoredom; in all this I 
refer you to the Koran and more lengthy 
accounts of Mahometanism. Then let us 
now again bring up the rear to refresh the 
memory, and stand thus: the great red 
dragon, heathenism or heathen Rome; the 
beast, Catholicism or Christian Rome; and 
the false prophet, Mahomet or Mahomet- 
anism. Then out of these three mouths, 
heathenism, Catholicism, and Mahometan- 
ism, came these three unclean spirits like 
frogs. These spirits, says John, are the 
spirits of devils, working miracles, &c. 
Then heathenism, Catholicism, and Ma- 
hometanism, are all actuated by the devil 
and his spfrit of uncleanness, as I shall 
proceed to show in a future number; and 
that the heathen, and Catholics, and Ma- 
hometans, were governed and actuated by 
the devil in all their religion, in a short 
way. So then my next shall be on the 
three unclean spirits like frogs, as men- 
tioned in the text. While I wish my rea- 
ders to remember until my next, that hea- 
thenism, and Catholicism, and Mahomet- 
anism, are the three grand persecutors and 
opposers of the gospel church, and have 
been from Jewish persecution until now. 
Take these three out of the way, yes, 
these three long established religions out 
of the world, and— a word to the wise is 
enough — what has the gospel church to 
fear, or where will she find a formida- 
ble enemy elsewhere? These three reli- 
gions have been the church's chief oppo- 
sers, the pride of ages and nations, and by 
which the devil has held millions in chains 
of superstitious darkness and death, 
(/o be continued.) 





The salvation of the righteous is oj 

the Lord. — Psalms, xxxvii. 39. 

No. 9. 

Take the following as evidence of if in 
few words: "By grace are ye saved." 
Eph. 2. S. Can all the wisdom of the 
Greeks, or the cunning and sophistry of 
the Scribes and Pharisees, explain away 
the meaning of this texl? If the salvation 
of man was dependent 10 the extent of the 
one-thousandth part of a degree on a sin- 
gle human aciion, could it be the effect of 
grace? And if his salvation is not the ef- 
fect of grace, is not the texl false which 
says, "by grace are ye saved?" What is 
-j-race but free favor, unmerited kindness, 
mercy undeserved, &c. ? Then suppose it 
for one moment possible that a man by 
the Zealous performance of every possible 
duty through a long life of seventy years, 
could procure unto himself thereby the 
one-thousandth part of a particle of this 
free favor, and you at once suppose a case 
that would destroy the meaning of the 
word grace, and change the nature of the 
very scheme of redemption by placing it 
upon the principle of works. For provi- 
ded a man could do so much in seventy 
years, he could do so much more in twice 
seventy, and three times the task in thrice 
seventy; and by this parity of reasoning it 
might "be shown to a precision just how 
long a man would have to live, in order to 
work his way to heaven whether his ma- 
ker willed it or not. This admission for 
the sake of argument, that a man might ef- 
fect a part of his salvation in seventy years 
i?, surely an extreme data, and one no 
doubt that our new school folks would ut- 
terly reject as granting too much lime lo 
do the thing in; but yet it is a presump- 
tion that would set aside the grace of God, 
and make it possible for a man who might 
Jive to the age of Melhusaleh perhaps to 
perfect his own salvation and complete his 
robe of righteousness. 

But how exceedingly presumptuous is 
the notion of carnal priests, who now urge 
that a mere volition oT the mind of man, 
which mind is ever under the influence of 
his original depraved nature, can at any 
lime in one moment cause his salvation. 
This momentary custom has of late be- 
come quite fashionable, and would laugh 
lo scorn our extreme data of a long life 
notwithstanding the identity of principle 

characterising both. Was the favor of God 
to be obtained by any thing within the 
scope of man's efforts, it could not be con- 
sidered free favor or grace, inasmuch as it 
would in such case be bought favor and 
merited kindness; olherwise grace is no 
more grace, for -Paul again says: "Now to 
him that worketh is the reward, not reck- 
oned of grace but of debt." Rom. 4. 4. 
Showing the false light, false zeal, spuri- 
ous religion, and unprofitable labor of 
these work mongers who daub with un- 
tempered mortar, and plaster up what they 
would have us believe the cause of God, 
ready to sink, but by their great exertions 
saved from destruction. But we are de- 
termined by the grace of God not again to 
be brought in bondage, and carried back 
to an observance of the rituals of the Mo- 
saic dispensation. Christ has come and 
Christ has died; and the Holy Ghost yet 
abidelh in the world to "reprove it of sin, 
of righteousness, and of judgment." John, 
16. IS. The gospel dispensation hath 
been ushered in, we have heard the glad 
tidings of God's salvation, and if we are 
saved and freely justified from all things 
from which we could not be justified by 
the law of Moses, then we are no longer 
under the law, but under grace. Acts, 13. 
39. — Rom. 6. 14. No longer children of 
the bondwoman, but of the free. Gal 4.31. 
Neither are we clinging to the weak and 
beggarly elements of the world. Gal. 4. 9. 
But trusting for life and salvation alone in 
God our Saviour, the Lord our righteous- 
ness. Jer. 23. 6, Being truly the cir- 
cumcision, which worship God in the 
spirit, and rejoice in Christ Jesus, and 
have no confidence in the flesh. Philippi- 
ans, 3. 3. As in that case we are his work- 
manship, created in Christ Jesus unto good 
works which God hath before ordained 
that we should walk in them. Eph. 2. 10. 
Then may we well say with the apostle, 
"Blessed be the God and Father of our 
Lord Jesus Christ, who hath blessed us 
with all spiritual blessings in Christ; ac- 
cording as he hath chosen us in him be- 
fore the foundation of the world, that we 
should be holy and without blame before 
him in love; having predestinated us unto 
the adoption of children by Jesus Christ 
to himself, according to the good pleasure 
of his will; to the praise of the glory of 
his grace, wherein he hath made us ac- 
cepted in the beloved: in whom we have 
redemption through his blood, the forgive- 
ness of sins, according to the riches of his 



grace; wherein he hath abounded towards 
us in all wisdom and prudence; having 
made known unto us the mystery of his 
will, according to his good pleasure which 
he hath purposed in himself: that in the 
dispensation of the fulness of limes he 
might gather together in one all things in 
Christ, both which are in heaven and 
which are on earth; even in him: in whom 
also we have obtained an inheritance, be- 
ing predestinated according to the purpose 
of him who workelh all things after the 
counsel of his own will." Eph. 1.3 — 11. 
If we have indeed tasted that the Lord is 
precious unto our souls, by having Christ 
within us the hope of glory, Col. 4 28. 
we are well satisfied that our salvation has 
not been effected, neither our new birth 
caused by "blood, nor of the will of the 
flesh, nor of the will of man, but of God." 
John, 1. 13. Unto whom alone is clue 
and ever should be given all the praises of 
our great salvation. 

"The salvation of the righteous is of the 
Lord." Who are they? 

Those who believe in Jesus Christ. Be- 
cause "Christ is the end of t+ie law for 
righteousness to every one that believeth." 
Rom. 10. 4. And who of God is made 
unto them wisdom and righteousness and 
sanctificalion and redemption." I Cor. 1. 
30. These are the characters alluded to in 
the text, these are they who have the 
righteousness of Christ imputed to them, 
are clothed with the salvation of God, and 
possess the principle of everlasting life. 
John, 3. 36. 

The principle of the doctrine herein 
contended for has a tendency, or should 
have, to cast down imaginations, and eve- 
ry high thing that exalteth itself against 
the knowledge of God. And bring into 
captivity every thought to the obedience 
of Christ. 2 Cor. 10.5. As again saith 
the scriptures: "He hath showed strength 
with his arms, he hath scattered the proud 
in the imagination of their hearts, he hath 
put down the mighty from their seats, and 
exalted them of low degree." Luke, 1. 
51 and 2d. Therefore, "Let not the wise 
man glory in his wisdom, neither let the 
mighty man glory in his might, let not 
the rich man glory in his riches." Jer. 9. 
23. But, "He that glorielh, let him glo- 
ry in the Lord." 1 Cor. 1. 31. Away 
with the proud seats of theological lore. 
Away wjlh the high minded noiions of 
modern graduated priests and their entire 
s'ock of Arminian ten?!?. Away with 

the high titled distinctions of misguided 
philanthropists, and all the flattering hon- 
ors and grades in the ranks of the piously 
benevolent religionists of this age. "For 
God hath chosen the foolish things of the 
world to confound the wise;, and God hath 
chosen the weak things of the world to 
confound the things which are mighty; 
and base things of the world, and things 
which are despised hath God chosen, yea, 
and things which are not, to bring to 
nought things that are, That no flesh 


I— 27, 2S, 29. 

Your unworthy brother in the doctrine 
and fellowship of the apostles, and that 
sect every where spoken against. 


Williamston, 10th June, 1836. 

Georgia, Upson County, 
May 181 h, 1S36. 

Brother Bennett: I have received 
twelve copies of your paper the Primitive 
Baptist, and was much gratified at their ar- 
rival at the moment they have; for we are 
turned upside down at this time in our 
church with the new institutions of the 
day. We have three ordained Elders in 
our church and they are all in favor of the 
new schemes of the day. I hope you will 
remember us at the throne of God's grace, 
that we may act righteously in the caasc 
of God. It is unknown to me which par- 
ly is the strongest, but we expect to know 
shortly. I could write a volume on this 
subject in my weak and ignorant manner, 
but I forbear. The brethren that I have 
seen since they have received your paper, 
are much gratified with it; that is, those 
who subscribed with me for them. We 
all expect to continue, without we fall out 
with your paper; and if we do, I will let 
you know it. 

I will conclude, and may the God of 
heaven who rules all things according to 
his pleasure enable you to stand in defence 
of the truth until your dying moment, is 
the prayer of your poor feeble addresser, 

Rhea County, Tennessee, > 
June'l3th, IS36. 5 
Brother Bennett: Having seen the 
10th number of the Primitive Baptist and 
believing it to advocate the cause of (ruth, 
and being gratified that the'Lord has those 
living witnesses to testify of his goodness. 



and grace who do not seek for honor, ap- 
plause, popularity or money; neither mak- 
ing a profession of religion in order to be- 
come great, but for the love that they bear 
to the Lord and his people, going forth 
taking nothing but the truth as it is in Je 
sus, and the salvation that God has given 
of his Son. And 1 would that I could say 
so of all that are now holding out that they 
are the ministers of Christ, but there were 
false prophets among the people so there 
shall bo false teachers among you. And 
jt must be a given up point that the 
schemes of I he day are only advocated by 
false teacher-, and to expose their devices 
is what all God's people should endeavor 
to do. 

A few passages of scripture as we go 
along, in order to show that they are point- 
ed out. Balaam wished to have Balaak's 
money, and when he could not get it see 
what he did — he could have a stumbling 
block laid before the children of Israel 
that they might sin, but the Lord punish- 
ed them for their disobedience. And may 
we not expect that if we disobey he will 
afflict us loo. Gahaza, another of that 
fraternity, who for Naaman's silver and 
raiment was a leper. Judas had the bag 
and what was thrown in, and for the love of 
money sold the Lord of life and glory. 
And by these we should take examples, 
for if not, we have the same end in view 
and may be sure that we have their re- 

I did not think when I sat down to write 
to have taken this ramble. I am a Bap- 
list of the old stamp, standing aloof from 
all the schemes of the day, believing that 
God will save all embraced in the cove- 
nant of redemption, according to his eter- 
nal purpose, counsel and foreknowledge, 
world without end. 

Yours, in gospel bonds, 


Portland, Missouri, May 10///, 1836, 
Brother Bennett: I cherish the hope that 
vou are actuated from pure motives from this 
consideration, that is, the extreme low price 
of your paper and the decided stand that you 
have taken on the side of truth. For I Know 
that the man that sets out for money or popu- 
larity must shun divine truth as much as pos- 
sible, inasmuch as the carnal mind is enmity 
against God, and not subject to his law, 8c.c. 
And again, the wisdom of (Jod is foolishness 

unto men, but human nature thinks itself 
mighty good, and that is the reason that so 
many of our modern Simon Maguses, or carnal 
minded preachers do not preach the truth; 
they know not the truth, but satan has the 
power over them and money the uppermost 
seats in their hearts, yet they are persuaded 
that they are very zealous for truth and the 
cause of God, therefore they undertake to 
bring his purposes about by their own exer- 
tions with the help of money, the love of which 
is the root of all evil. But these filthy dream- 
ers cannot understand this, though it is as 
plain as the noonday sun; yet they are not 
willing to admit that the scriptures are so very 
mysterious-, but that if men have a liberal edu- 
cation and a good speck of natural sense they 
may understand them nearly all; at least if 
they cannot understand the scriptures so very 
well themselves, they can get it all explained 
with money, that is, they can hire preachers, 
take their periodicals, Heralds, Telegraphs, 
&c. These men are much to be pitied, but 
their poor deceived followers much more; for 
of these it is said, eyes they have and see not, 
ears they have and hear not, hearts they have 
and understand not — poor deluded mortals, 
they are buying their own condemnation and 
that at a dear rate, paying their money and 
losing their time worshipping their idol gods 
and molten images, and that with as much 
zeal and sincerity as Hosrau and Tadoc, and 
shouting as the children of Israel did at the 
golden calf and crying, These be thy gods, O 
Israel, that brought thee out of the land of 
Egypt — or, this money was the means of my 
conversion. And this is true enough, for they 
are only converted from bad to worse, from 
the out-breaking practice of sin to rob and 
dishonor God and fight against him. They 
truly have a form of godliness, but they deny 
the power thereof. 

Dear brother Bennett, I conceive that a man 
or woman under such deception as this, is well 
calculated to sport with truth and contend for 
error, as error is their theme; therefore, I 
pray God to inspire your mind in such a way, 
that your little volume may prove a blessing 
to all such and the building up of his church. 

,\ew Harmony, Fosey county, Indiana, \ 
May 261/2, 183G. 5 
Brother Bennett: Should these lines reach 
ycu I shall by them inform you, that there are 
in this country a goodly number of Baptists of 
the regular order, who stand opposed to all the 
efforts, plans and doing systems of the day* 



devised by our modern craftsmen for the pur- 
pose as they say to spread the gospel of Christ 
and for the regeneration of the heathen, sup- 
posing as they do that all the virtue and effica- 
cy of the blood of Jesus depeiKls entirely upon 
the exertions of men; for as men use their ex- 
ertions and pay their money to the missiona- 
ries to preach to the heathen, so shall be the 
efficacy of lh<- blood of Jesus applied to the 
persons preached to by the preachers. 

This is a plan that does not accord with our 
views of the sacred pages. We understand 
from divine inspiration, that Jesus is the Sa- 
viour of his people; that he came to save, con- 
sequently has a saved; that he came to re- 
deem, consequently has a redeemed people. 
Now the whole controversy between us would 
be settled, were we to inquire whether we had 
anv hand in effecting or influencing the Sa- 
viour to come and save us; and 2d, whether 
we had any influence in the work of redemp- 
tion to cause him to redeem us; and 3d, had 
the flesh, the devil, or the world, any influ- 
ence in the work of regeneration? Now I am 
convinced that a correct answer to these inqui- 
ries would settle the whole controversy be- 
tween us. 

Believing as we do that these matters are 
altogether under the control of the divine 
will, human agency has nothing to do in this 
affair. If I am saved it is by grace — if I am 
made to differ from another, the gracicus Lord 
makes me to differ. I am not indebted to mis- 
sionaries for my religion, but to the Lord Je- 
sus who has called me by his grace. 

Yours, respectfully, 


State of Alabama, Wilcox County, ~> 
June \st, 1836. 5 
Dear brother in Christ: Having learned that 
you are engaged in a periodical in which the 
Christian faith is defended, and the institu- 
tions of the present day plainly set forth and 
declared against, this has been a pleasant and 
very welcome news to me, who if I know any 
thing of myself am utterly opposed to those 
money-begging institutions. My reasons shall 
after this be seen. 

Yours in gospel bonds, 


Southampton County, Va 
June 10th, 1836. 
Brother Bennett: I understand that a reli- 
gious paper is published in Tarborough called 
the Primitive Baptist, published in support of 
the, old school doctrine. If so, please forward 

it to me, it is the doctrine wc much need in 
this section. Indeed we so seldom hear it 
preached, that we are almost fit to forget it 
ever was the Baptist doctrine. Our preach- 
ers have become to be speculators, men plea- 
sing — in a word, they have lifted their voice 
so high for the goddess fashion, that almost 
all men are wondering after the beast. 

The Signs of the Times has had some ten- 
dency to disperse the cloud that has so long 
kept men from seeing as they ought to see. 

Yery respectfully, your friend, 


Long Creek Bridge, N. C. > 
June I2lh, 1836. 5 
Brother Bennett: I have received your pa- 
per according to my request, but I have been 
indisposed since the reception of the first num- 
ber and have not made a fair trial. I intend 
to circulate the two numbers I have, and I 
think after the neighbors see the work that 
they will soon become subscribers; for the 
members of our church are principally anti- 
missionaries. We have no division yet in our 
church, and I pray God that there never will 
be. Yery respectfully, yours, 


Alabama, Sumter County, > 
Afiril 16th, 1836. > 

Brother Bennett: Having a desire to know 
what is going on among the United Baptists 
and the respective churches, I have concluded 
to take your paper a short time as it will af- 
ford me great pleasure to read the writings of 
those who write from pure and holy princi- 
ples, and who are trying to. defend the truth 
and put down error, and thereby advance the 
cause of true and undefiled religion — as the 
press is one of the great and noble inventions 
of men to protect and defend the truth, and 
to put down all manner of falsehood and that 
doctrine which is unsound and which is in- 
compatible with the holy scriptures. Not- 
withstanding the truth is hated by a great ma- 
ny, it will stand permanent and stedfast^ and 
that doctrine which is all truth, is that which 
the devil and his followers will try to destroy 
and to invent that which is unscriptural, and 
which is a grief to the pious followers of the 

Yours, with the highest consideration and 
respect, JAS. P. DANIEL. 

Chalk Level, Cumberland County, A".C. ~> 

June 9th, 1836. 5 

Brother Bennett: I have the pleasure of 

writing in behalf of a. few of my friends f>>r 



seven Nos. of your valuable paper. I say val- 
uable not only on account of the sentiments 
contained in it, but also as a medium through 
which the dear children of God can speak a 
word of comfort to each other. May the 
Lord God of Gods smile upon you, and enable 
you and your correspondents to contend for the 
faith once delivered to the saints. 

I am, dear Sir, your affectionate friend and 
brother in the bonds of the gospel. 


TARBORO', JULY 9, 1836. 

The Kehukce Baptist Association will meet in ses- 
sion at Great Swamp M. H. Pitt County, oil Saturday 
before the first Sunday in October next, — worship to 
begin at 1 1 o'clock, A. M. 

The Contentnea will meet at White Oak M. H. 
Edgecombe County, on Friday before the fourth 
Sunday in October next. 

The Little River, at Black River M. H. Cumber- 
land County, Friday before the third Sunday in Oc- 
tober next. 

The Country Line, at Bridge M. II. Guilford 
County, Saturday before the third Sunday in Au- 
gust next. 

The Abbot's Creek Union, on Saturday before the 
fourth Sunday in August — place unknown. 

Note. If (here be any mistake in the above, breth- 
ren wrli noiify us thereof, and we will correct it. ..Ed. 

The following, over the signature of Tindal, is 
copied from the Christian Index, of May 26. 

Messrs. Editors, — The following is from a minister 
in ihe Ocmulgee Association to the editor of the 
• •Primitive Baptist," Tarboro,' N>. C "I hope they 
(the Signs of the Times and Primitive Baptist) hHve 
l.olh sprang Iroin God Ihe Father (through charity 
or love tu him, his cause and his people) or in scrip- 
ture language, through xanciiiicuiiou of the Spirit, 
and beliel of Ihctrulh. I espouse the sentiment in to- 
to, &c. &c. of an enure separation of ihe Baptists of 
Ihe otdsl'drhp from the new scheme-," kc. 

'1 lie author can assign no reason why he "hopes" 
those papers haie "sprang from God,' 1 kc. for there 
is no "thus saitlt (he Lord' for either of them. His 
idea's of tlie pure and holy Goil cannot have been 
formed from the Bible; else be would not suppose 
that «uch abusive vulgar things as those periodicals 
sprang from him. One is shocked at the quotation 
of scripture in such a connexion. If those papers 
bad come thiough Ihe process of "sanctificalion," 
they would not contain so much impurity and vulgar- 
ity, nor so many instances of murdering the King's 
Kngfiflr. The Bible which spYa'ng from the Holy 
Spirit, is vrr$tten grammatically} but the contents of 
those periodicals ate not; hence I inter they ''sprang' 
(root another source. Again: as we are not to as- 
sume any thing springing from God, but what has 
some countenance from Scripture, and as those peri- 
odicals have none, hence (he ''liope" of the writer 
ha- nothing to hang upon. 

But il is assumed by those papers that they are of 

the "old stamp," and all ft tends of Missions, educa- 
tion, kc. are a new heretical race. Let us examine 
their claims * moment. 

1. The Baptists of the 'old stamp' engaged in mis- 
sions, Education, kc — "Go ye into all the world 
and preach." Take Paul's travels as a missionary 
among the Gentiles, as evidence. While in Thessa- 
lonica the Phillipians sent once and again to his ne- 
cessity. (Phil. iv. 15, 16.) Some good brethren 
no doubt contributed to pay his fare from Troas to 
Philippi, (Acts xx. 6) and 'hence along by Militus, 
Cyprus, Cesarea, kc. kc. (20 and 21 Acts.,) He 
could not sail without some means to pay for it. 

Education: Take the Saviour's instructions to his 
disciples — Paul's to Timothtus and Titus. Here ed- 
ucation is inculcated. 

But let us come to our country: Roger Williams, 
thf first Baptist in America, wa9 a Missionary to the 
Naraeanset and other Indian tribes, and a friend 
to education. 

The Baptists in New York exerted themselves 
about 1800, to send missionaries among the Six Na- 
tions of Indians; over $5,50.0 were raised. The 
Pbiladelpia Association, oldest in the United States, 
set on foot a missionary plan about the same period, 
and sent several missionaries in Western Pennsylva- 
nia and Ohio. In 1803, the Charleston Association 
formed a Mission Society to preach Ihe Gospel to 
the Catawba Indians. From 1800 to 1310 about 
$30,000 were collected. The missions established 
by Georgia Baptists since 1814 are well known — the 
Georgia, Ebenezer and Ocmulgee established amis- 
sion among the Creek Indians about 1820. The Sa- 
lepia one among the Cherokees at an earlier period. 
Daniel Marshall was a missionary (o the Mohawk 
Indians about 1740, and his life was a mission. 

Education; A Baptist College was founded in 
Rhode Island about 1760. In ISOO the GeneraT 
Committee of Virginia was formed. In 1S09 it was 
employ ed in devising plans 'Tor the i cligious education 
of children, and the establishment of some seminary 
to assist young preachers to acquire literary knowl- 

In 1791 the Institution of Charleston Association 
to afford gratuitous education to pious young men 
for the ministry was commenced. In 1812 the Ed- 
ucation Society of the Middle Slates was formed at 
Philadelphia. — From the funds of the Charleston 
Association, J. B. Cook, Jesse Mercer, Win. T. 
Brantly, kc. were assisted: Before 1800, Silas Mer- 
cer established a classical school near Washington. 
This is an outline merely for Baptist exertions for 
missions and education; yet it is pretended that 
these things are new, and all who patronize them 
have departed from the faith, kc. kc. — as foul a 
slander as was ever engended in a human heart. — 
What else can induce such false reports but a desire 
to make the "Signs'" and "Primitive Baptist" popu- 
lar with the people, and the concern, as Billy Mose- 
ly says, a "money-making business?" 

When Stearns, Marshall, Harris, kc. preached in 
Virginia and Norih Carolina, the people were as 
deeply affected as under "new measure" preachers 
ol the present day — s6 they were under that of Abra- 
ham Marshall. If the present pretenders weie 
friendly to Missions, Education, kc. they could claim 
a right to "Old stamp," "Old School Baptists" as a 
suitable name, but as it is, they are a disgrace to their 
profession. Lei them assume Lazy, Do-nothing Bap- 
tists and, there will l>e tio misnomer. TliNDAL. 

It is the habit of missionaries to make yeniures; 
hence we ate not surprised at the risks which the au- 
thor of ihe above has run. Our hope is like that of 
the "Minister in the Ocmulgee Association," namelv 
that "The Primitive Baptist and Signs of the Times, 
have sprung from God the Father," for which hope 
we can assign the following reasons: the doctrine 



advocated by those papers it correspondent with the 
word of God; Ihev are both free from a man-pleasing 
and man-fearing spirit; they are both conducted and 
patronized by those who we hope are God's people; 
both of them administer consolation and edification 
to the children of God; and both are thorns in the side 
of those who make merchandize of the saints and 
think that gain is godliness. 

If Tindal, by his assertion that, there is no "thus 
saith the Lord" for either of thein, means simply the 
paper, ink, &c. we shall hold no contention with him: 
but if he alludes to the matter — the doctrine contain- 
ed in them, we could not safely agree with him. With 
reference to his arguments against the Ocmulgee 
minister's hope, we would suppose that no person 
who either valued his cause or reckoned with his 
host, would gravely use them. For the "impurity 
and vulgarity" of which he complains, is found co- 
piously running through the scriptures. And if mur- 
dering of the king's English be evidence that a per- 
son or thing is unsanctified, then most of the illite- 
rate men whom he has heard pieach, and of those 
with whom he has conversed, are unsanctified: and 
if grammar is a test of the emanations and influences 
of the Holy Spirit, then all unlearned people are ex- 
tremely unfortunate since they must be denounced as 
strangers to the Spirit's influence. 

But Tindal denies the fitness of our titles and cha- 
racter, or that we are Baptists of the "old stamp;" 
and in examining our claims to this character, out of 
hi* whole article he gives but a dozen lines which 
have any thing to do wilh the question at issue; and 
they exhibit nothing more than unsustaineel and un- 
sustainable assumptions. He assumes that, "the 
Baptists of the 'old stamp' engaged in missions, edu- 
cation, &c." His proof of their having engaged in 
"missions," consists of, "Go 3'e into all the world 
and preach," "Paul's travels," and the Philippians 
sending to his necessity; together with Tindal's con- 
jecture, that "some good brethren" contributed to 
*'pay Paul's fare from Troas to Philippi; and that Paul 
could not sail without some means to pay for it." 
His proof that they engaged in "education," consists 
in "the Saviour's instructions to his disciples," and 
/'Paul's to Timotbius and Titus." — Did not other 
parts of Tindal's article prove him to be serious, we 
should think he was jesting. From Tindal's testi- 
mony it would be as difficult to come to the conclu- 
sion, that Christ and his Apostles and the primitive 
Christians engaged in erecting schools, the better to 
subserve the purpose of teaching religion; and that 
the Apostle Paul or any other of them travelled un- 
der the patronage of any tiling like a modern mis- 
sionary society, as it would be to prove that the Pha- 
risee's prayer and his religion were belter than those 
of the publican. (Luke, 18,9— 14 ) 

All that Tindal tells us about the B.iptists and their 
efl'irts from the period of American < oloiuzation, is 
of no avail. The Baptists of the old stamp have nev- 
er received from divine authoiity but one mission, 
and that was to all the world. This one they had 
obeyed and were obeying, before the iulroduction of 

men's many missions. And those who all here to this 
one mission in motive, manner, and purpose, as the 
primitive disciples did, are Baptists of the "old 

But Tindal makes as sad a mistake concerning 
Roger Williams as he has done in reference to the 
"missions and education" of the primitive disciples. 
He affirms that Roger Williams "was a missionary to 
the Naraganset and other Indian tribes." Now the 
truth of the matter is this: Roger Williams was born 
in Wales 1599, — was educated at Oxford University — 
introduced into the ministry in the High Church 
(Church of England,) — remained in it some years — 
came over to America, and lauded at Boston, Feb- 
ruary, 1631 — there he dissented from the rulingparty , 
in their use of the sword in religious affairs — went 
thence to Plymouth, and preachi-d above two years 
— was called and ordained at Salem — held a contro- 
versy with the teachers and rulers of Massachusetts, 
whereupon they passed sentence of banishment, 
against him, Oct. 1635, and in Jan. 1636, (hey at- 
tempted to seize him and send him back to England; 
but he fled to Rchoboth, and from thence, by the 
advice of Governor Winslow, he crossed Pawtucket 
river to Providence, where the lands were not cover- 
ed by any patent, and obtained a grant of lands from 
the Naraganset Indians. Here in exile, by reading 
the scriptures, he, and others who had accompanied 
him, became convinced that believers ought to be 
immersed; and accordingly, one of the others bapti- 
zed him, and then he baptized the rest. Thus, in- 
stead of his being a missionary, (as Tindal asserts,) 
Roger Williams fled in banishment, to escape still 
greater sufferings, to the spot now called Providence. 
(a name given to the place by himself.) and obtained 
from (he Naraganset Indians a glebe — a home at 
which he might enjoy liberty of conscience. — For 
reference see Backus, Guthrie, and Grimshuw. 

After giving an exhibit, or "outline," as Tindal 
terms it, of missionary countenance, mostly since 
17-10, nay, since 1791, (for he seems not much dispo- 
sed to dwell upon "old" dates,) he exclaims: "yet it 
is pretended that these things are new, and all wlia 
patronise (hem have departed from the faith, &c. 
&c." If Tindal can \ie\v any faith or practice as 
"old" which can claim no greater antiquity than the 
(ime of Urban and Loyola — And if he can consider 
"as old," tenets and operations which are of about 
thirty six years standing, then he must indeed be as- 
tonished that any one should call his schemes new. 
But he says it is "as foul a slander as ever was engen- 
dered in the heart of man." Now it is a pity he 
spoke that word. For if it were slander, Tindal may 
not know all that ever has been — But let it be under- 
stood, that whatever religious principle or practice 
has been originated since lie New Testament «ves 
fmished, we term new. In this sense, we dechire of 
missions and all tl.eir subsidiary institutions, that 
they are new schemes, all Tindal's assertions to the 
contrary notwithstanding. He says, if the present 
pretenders were friendly to missions, education, &c 
(hey cou'd claim a right to "old sump," :'v]d schoa't 



Baptists." Yes, he who would call Roger Williams, 
and Paul, and the primitive saints, missionaries, 
would of consequence, call old school, or old fash- 
ioned Baptists by almost any name to suit a turn. — 
As to the epithets, Lazy and Do nothing, to say the 
leaat of them, they savor very much of him that 
stood and prayed thus with himself: God, 1 thank 
thee, that I am not as other men are. extortioners, 
unjust, adulterers, or even as this publican. 1 fast 
twice in the week, I give tithes of all that f pos- 
sess. (Luke 18. 11, 12.)— Ed. 

Greenville, Ga. June 3d, 1836. 

Brother Editor: You will receive at the same 
time and by the same mail, with this letter a commu- 
nication which was sent to the Editor of the Index to 
he published in that paper; the communication was 
intended as a continuation of a controversy which 
had been carried on by the Author and the Editor in 
relation to the new schemes, and societies falsely 
called benevolent, i he Editor of the Index having 
closed his paper against the Author, I have forward- 
ed the piece to you and request you to insert it in 
jour paper if you think it worthy. By complying 
with the above you will oblige your brother, 


N. B. You have my best wishes for your success 
as an Editor, and that you may be the honored in- 
strument in the hands of the Lord of doing much 
good. The truth will prevail. J K. 

Greenville, April 20th, 1836. 
Brother Mircer: I have catefully read your 
second I\o. in reply to H. If I have correctly under- 
stood your language and meaning, and if they are to 
be understood as containing the true sentiments of 
those who advocate the new schemes, then I am con 
strained to believe for the first time that the difference 
among the Baptists is so decided and important in all 
its features, thut unless God of his mercy should in* 
ter; ose, we are truly divided never to come together. 
The vast quantity of scripture which you have quo- 
ted il appears to me, would be just as applicable to 
the steam engine or a rail road, as it is to the objects 
to whhh you have by a forced construction applied 
it. The scripture quoted by you is simply declara- 
tive of the wonderful spread of the gospel and the 
great increase of the church, and to bend and twist 
i t to prove that the various combinations ano 
societies formed out of the church and the world, are 
the operations of the church as influenced by the 
Holy Spirit I shall endeavor to show is incorrect, is 
unauthorised. We all admit that the go-pel will 
spread, that the church will increase; yea, we have 
the woid of the Lord to that effect, and neither wick- 
ed men nor devils can frustrate his purposes. The 
prophecy hath gone forth, and the heavens ami 
the earth will pass away before his word can 
fail. But lire we therefore to conclude that the 
church is not to remain in all its peculiarities and 
forms, in truth what it has always been, to wit, a 

ted fromand unidentified with the world. Neither are 
we to suppose that because it is foretold that the gos- 
pel will spread that something new is to be added to it, 
or that it is to be another gospel; but on the contrary 
that it will have no new plans or societies, or institu- 
tions. But that it will exhibit the same blessed Sa- 
viour and be the same precisely that it was in the 
days of the Apostles. 11 any man preach anj other 
gospel unto you than that ye have received, let him 
be accursed. Gal. 1st, 9th. You admit in your 2d 
No. that the plans you and your friends are advoca- 
ting are new. Now if they are new then ihey were 
pot known or practiced by the primitive Christians 
and Apostles, if they are new then they are not to be 
found in the scriptures. For if the plans you call 
new are to be found in the sacred scriptures, or were 
practiced by the Apostles then are they old and not 
new. For whatsoever was aforetime either writ- 
ten or practiced cannot now be new. But you 
contend for them as new, therefore voti must ad- 
mit that they are neither to be found in scrip- 
ture nor were they practiced or mstitited by the 
Apostles The question then with >eg^rd to these 
new schemes narrows itself do., n to this «ingle r-O'nr, 
that they derive their origin k. autlieot ri'p ii' ht r r om 
a new revelation, or else they are t h' o •- institutions 
of men. Now as before stated and that too by your 
own admissions, th'-y are not to be found in the Old 
or New Testaments nor were they practiced by the 
Apostles that would destroy their newness; further- 
more no person at all conversant with scripture will 
seriously contend that there ha? been any new : eve- 
lation since the days of Chris: and his Apostles, the 
conclusion therefore is inevitable that they are. the 
mere institutions of man. If the last position be cor- 
rect, upon what principle or by what clause in the Bi- 
ble can you make the institutions of man binding np» 
on the church or any member thereof? Christians 
are only bound by, the word of God as to faith and 
practice. "'All scripture is given by inspiration of 
God. and is profitable for doctrine, for reproof, for 
correction in righteousness, that the man of God may 
he perfect, thoroughly furnished unto every good 
work." If the scriptures was not a perfect rule, then 
the Christian by following and obeying that rule 
could not be perfect; and if your neiv plans and in- 
stitutions are good and are not to be found in the 
scriptures, the scriptures would not be true, and the 
man of God could neither be perfect, nei' her could he 
be thoroughly furnished unto every good work. ''But 
let God be true and every man a liar.'' You contend 
that we ought to look for and expect new things. 
Thus saith the Lord, stand ye in the ways, and see, 
and ask for the old paths, where is the good way, and 
walk therein, and ye shall find rest for your souls, 
kc. Jer. 6tl>, 16th. Here the Lord bv his Prophet 
warns the Jews to ask for the old paths, the old laws 
and institutions of the Lord. Now wherefore all 
this, il they had not have taken up with new schemes, 
new plans, and been walking in new paths. Again: 
But th's thing commanded I them, saying, obey my 
voice and I will be your God, and ye shall be my 

'hnrch? Now the church I understand to be the 

faithful and true believers in Christ, who are separa- ' people; and walk ye it; all the ways that 1 have cony 



mantled you, that it may be well with you . Jcr. 7ll 
22d, 23d. The complaint against (hem was that they 
had walked in new ways, whereas they were only re 
quired to walk in the ways of the Lord. We must of 
necessity refer to the sacred volume for all religious 
instruction, and for a rule of faith and practice. To 
the law and to the testimony: If they (any body) 
speak not according to this word, it is because there 
is no light in them. Isa. 8th, 20lh. The statutes of 
the Lord are right, rejoicing the heart: the com- 
mandment of the Lord is pure, enlightening the eyes. 
Psalms, 19th, 8th. Blessed is the man, &c. But his 
delight is in the law of the Lord, and in his law doth 
he meditate day and night. Ps. 1st — 1st, 2d. If any 
man will come after me, let him deny himself and 
take up his cross and follow me. Mat. 16ih, 24th. 
The positive injunction of him who sp;ike as never 
man spoke, to his disciples was to follow him. If ye 
love me, keep my commandments. If a man love 
me he will keep my words. John, 14th. What awful 
effects have followed, by departing from the word of 
the Lord — for instance, as to the mode and subject of 
baptism; as to the powers of bishops and priests; as 
to monasteries, mass, private confession, the inquisi- 
tion, the punishment of heretics, and by the uniting of 
church and state; and in innumerable other instances 
where professors have departed from the word "of (he 
Lord. If you will refer to history, both sacred and 
profane, you will certainly lose all fondness for new 
schemes, for innovations; and you will there see how 
our brethren of old acted upon the principle that it is 
better to obey God than man. You sa\: "And it 
will be as readily seen that as new dispensations suc- 
ceed each other, and as changing vicissitudes arise. 
it will be indispensable to concert plans of action, to 
suit the exigencies of the limes and accomplish those 
things which may be requisite for carrying forward 
of the cause of Christ in the earth." There are two 
ideas definitely expressed in the foregoing sentence 
which are objectionable: the first is, that you hold 
forth (he idea (hat new dispensations are to be looked 
for and will succeed each other; scripturally speaking 
there are but two dispensations, or at the most three, 
to wit! law, prophetic, and gospel — or, Mosaic and 
Christian dispensations. We are bound from the 
scripture to believe that the gospel or Christian dis 
pensalion will continue to the end of time, or in your 
own words, until the final consummation of all things. 
If there is to be any other dispensation applicable to 
Christians, it must it will be beyond lime. I will 
only remark further, that if the vail between the 
present and the future, or between time and eternity, 
has been withdrawn for your especial benefit and you 
have been permiiled to view what will transpire in 
endless duration, that you have been favored beyond 
the common lot of mortals. The other idea which is 
objectionable is thi>: "That it will be indispensable 
to concert plans of action to suit (he exigencies of the 
times and accomplish those things which may be re- 
quisite for carrying forward of the cause of Christ in 
the earth." If salvation is (he work